Sermon XII
Containing a third Motive to enliven the general Ex-
hortation, from a third Title of CHRIST .
CANT. v. Part of Verſe 16.--Yea, Heis altogether lovely.
T the ninth verſe of this chapter, you have a query pro A pounded to the spouse, by the daughters of Jerufalem; " What is thy beloved more than another beloved ?" To this queſtion the ſpouſe returns her anſwer in the following verfes, wherein the afferts his excellency in general. Ver. 10. "Heis " the chiefeft among tenthousands;" confirms that general af ſertion, by anenumeration ofhis particular excellencies, to ver.
16. where the cloſes up her character and encomium of her beloved, with an elegant epiphonema, inthewords thatI haveread;
Yea, he is altogether lovely." The words, you fee, are an affirmative propoſition, fetting forth the tranfcendent loveliness of the Lord JesusChrifl; and naturallyrefolvethemselves into three parts, viz.
SERM. XII. 321 The Method ofGrace.
1. The ſubject. 2. The predicate. 3. The manner ofpredication. First, Thesubject, He, viz. the LordJesus Chriſt, afterwhom ſhehad been ſeeking, for whom she was ſick of love ; concerningwhom theſe daughters of Jerufalem had enquired : whom ſhehad endeavoured fographically to describe in his particular excellencies. This is the great and excellentfubject of whom thehere ſpeaks .
Secondly, The predicate, or what ſhe affirmeth, or faith of him, viz. Thathe is alovely one, Machamaddim, defires; according to the import of the * original, " which ſignifies earnestly
" to defire, covet ; or long after thatwhich is moſt pleasant, " grateful, delectable, and admirable ;" The original word is bothin the abstract, and of the pluralnumber, which ſpeaks Chrift
to be the very effence ofall delights andpleaſures; the very foul and ſubſtance of them. As all the rivers are gathered into the ocean, which is the congregation or meeting-placeof all the waters in the world : fo Chriſt is that ocean in which all true de-
lightsand pleaſures meet.
Thirdly, The manner ofpredication : Heis [altogether] lovely, Totus, totus defiderabilis ; lovely in all, and in every part : as if
ſhehad faid, Look onhim, inwhat reſpector particularyou will ; caft your eye upon this lovely object, and view him any way ; turnhim in your ſerious thoughts, which wayyou will; confiderhis perfon, his offices, his works, or any otherthing belonging tohim ; you ſhall findhim altogether lovely : There is nothingungrateful in him; there is nothing lovely without him. Hencenote,
Doct. That Jesus Christ is the loveliest perſonſouls canset their
eyes upon. Pfal. xlv. 2." Thou art fairer than the children " of men ." That is faid ofJeſus Chriſt, whichcannot be ſaidofany creature; that he is " altogether lovely." Inopening this lovely point, I thall,
1. Weigh the importance of this phrafe, " altogether lovely." 2. Shew you in what reſpects Chriſt is fos First, Let us weigh this excellent expreſſion, and particularly confiderwhat iscontained init, andyou shall find this expref fion, " Altogether lovely:"
* Significat appetere, expetere quod jocundum, gratum, volup
VOL. II. tuofum, utile et amabile eſt. Pag. Τι ;
322 SERM . XII. The Method of Grace.
First, That it excludes all unlovelineſs, anddiſtaſtefulness, from JesusChriſt. So + Vatablus ; " There is nothing in him " which is not amiable :" The excellencies ofJeſus Chrift are perfectly excluſive of all their oppoſites ; there is nothing of a contrary nature, or quality found in him, to alloy, or debaſe his excellency. Andin this reſpect Chriſt infinitely tranſcends the moſt excellent and loveliest creatures . For whatsoever lovelineſs is found in them, it is not withouta diſtaſtefultang; the faireſt pictures must have theirshadows : The moſt orient, and tranfplendent stones, muſthave theirfoils to ſetofftheir beauty; the
beft creature is but a bitter ſweet, at beft: Ifthere be ſomewhat pleaſing, there is alſo ſomewhatdiſtaſting; ifthere be gracious
and natural excellencies in the ſame perſon, to delight us, yet there is, alſo, ſome natural corruption intermixed with it, to diftafte us. But it is not ſo in our altogether lovely Chriſt ; his excellencies are pure, and unmixed; he is a fea of ſweetness, withoutonedrop of gall.
Secondly, Altogether lovely, (i.e.)asthere isnothingunlovelyfound inhim, foallthat is in him is wholly lovely ; as every ray ofGod is precious, ſo every thing that is in Chriſt is precious : Who can weigh Chriſt in a pair of balances, and tell you what his worth is ? " His price is above rubies, andall that thou " canſtdefire is not tobe compared with him," Prov. viii. 11.
Thirdly, Altogether lovely, (i. e.) He is comprehenfive of all things that are lovely; he ſeals up the fum of all loveliness : Quae faciunt diviſa beatum, in hoc mixta fluunt ; Things that
thine as ſingle ſtars, with a particular glory, all meet in Chriſt, as a glorious conſtellation. Col. i. 19. " It pleaſed the Father " that in him ſhould allfulness dwell." Caft your eyes among all created beings, furvey the univeric, obſerve ſtrength in one, beauty in a ſecond, faithfulneſs in a third, wisdom in a fourth ; but you ſhall findnone excelling in them all, as Chrift doth. Bread hath one quality, water another, raiment another, phyfic
another; but nonehath all in itſelf, as Chriſt hath : He isbread tothe hungry, water to the thirsty, a garment to the naked, healing tothe wounded; andwhatever afoulcandefire, is found
in him, I Cor. i. 30. Fourthly, Altogether lovely, (i. e.) Nothing is lovely in oppofition to him, or in ſeparation from him. If he be altogether lovely,thenwhatsoever isoppofite to,orfeparate from him, can
+ Nihil in eo quodnon est amabile. †Themore excellenthe is, the more is he tobe fought after by earneſt prayers anddefires. Brightman.
SERM. XII. The Method of Grace. 323 have no lovelineſs in it; take away Chriſt, andwhere is the loveliness of any enjoyment ? The beſt creature-comfort out of Chriſt, is but a broken ciſtern ; it cannot hold onedrop oftrue comfort, Pfal. Ixxiii. 26. It is with the creature, the ſweetest and loveliest creature, as with a beautiful image in the glaſs :
turn away the face, and where is the image? Riches, honours, and comfortable relations, are ſweet, when the face of Chrift
ſmiles upon us through them ; but without him, what empty trifles are they all ?
Fifthly, Altogether lovely, (i. e.) Tranſcending all created excellencies, in beauty and loveliness; ſo much it ſpeaks. If you compare Chriſt and other things, be they never ſo lovely,
never ſo excellent, and deſirable; Chriſt carries away all lovelineſs from them : " He is (faith the apostle) before all things," Col. i. 17. Not only before all things, intime, nature and order; butbefore allthings, indignity,glory, andtrue excellency :
In all things he must have the pre-eminence. For let us but compare Chriſt's excellency with thecreatures, in afew particu-
lars, andhow evidently will the tranſcendent loveliness ofJefus Chriſt appear ! For,
First, All other lovelineſs is derivative and ſecondary; but the loveliness of Chriſt is original and primary. Angels and men, the world, and all the deſirables in it, receive what excel. ency they have from him ; they are ſtreams from the fountain : But as the waters, in the fountain itſelf, are more abundant; fo
more pure and|| pleasant than the ſtreams : And the farther any thing departs and is removed from its fountain and original, the leſs excellency there is in it.
Secondly, The lovelineſs and excellency of all other things, is but relative, and respective, confifting in its reference toChriſt,
and ſubſerviency to his glory ; but Chriſt is lovely, confidered abfolutely in himself : He is defirable for himself, other things are ſo for him .
Thirdly, The beauty and lovelineſs of all other things, is fading and periſhing; butthe loveliness of Chriſt is freſh to all eternity: the ſweetneſs ofthe beſt creatures is afading flower ; if
not before, yet certainlyat death, it must fade away. Job iv. 21 .
Doth not their excellency,which is in them,go away ?" Yes, yes,whethernatural excellenciesofthe body, or acquiredendow-
ments ofthe mind, lovely features, amiable qualities, attracting Tt2
Dulcius ex ipfofonte bibuntur aque. Waters drink morepleafantly from the fountain itſelf.
324 The Method of Grace. SERM. XII.
excellencies ; alltheſe, likepleaſantflowers, are withered, faded, anddestroyed, bydeath ; "but Chriſt is ſtill the fame, yeſter- " day, to day, and for ever," Heb . xiii. 8 .
Fourthly, Thebeautyand lovelinessofcreatures are ensnaring, anddangerous ; aman may make an idolthereof, and dote, beyond the bounds of moderation,upon them ; but there is no danger of exceſs in the love of Chrift : The soul is then in the
healthieſt frameandtemper,when itis molt fickof love toChrift,
Cant. v. 8 .
Fifthly, The loveliness of every creature is ofa cloyingand glutting nature; our eſtimation ofit abates, and finks by our nearer approach to it, or longer enjoyment ofit; creatures, like pictures, are faireſt at a due diſtance: but it is not fo with Chriſt; the nearer the foul approacheth him, and the longer it
lives inthe enjoymentofhim, ſtill the moreſweet and defirable ishe.
Sixthly, and Lastly, All other loveliness is unsatisfying, and ſtraitening to the foulofman; there is not room enough in any one, or in all the creatures, for the foul of man to dilate and expatiate itſelf; but it fſtill feels itſelf confined, and narrowed within thoſe ſtrait limits * : And this comes to pafs from the
inadequateneſs , and unſuitableness ofthe creature, to the nobler and more excellent foul of man; which like a ſhip in a narrow river, hath not room to turn; and, besides, is ever, and anon,
ſtriking ground, and foundering in thoſe ſhallows. ButJefus Chrift is every wayadequate to the vaſt defires of the foul ; in him it hath ſea room enough ; there itmay ſpread all its fails, po fear oftouching the bottom. And thus you fee what is the importance of this phrase, Altogether lovely
Secondly, Next I promised to ſhewyou in what reſpects Je ſus Chriſt is altogether lovely. And,
First, He is altogether lovely in his person ; a Deity dwel ling in flesh, John i. 14. The wonderful unionand perfection ofthedivine andhuman nature in Chriſt, render him an object ofadmiration, andadoration to angels and men, Tim, iii. 16. Godnever preſented to the world ſuch a viſion ofglory before : And then, conſider how the human nature of our Lord Jefus
Chriſt is replenished with all the graces ofthe Spirit, ſo as never
*Unus Pellaojuveni non fufficit orbis ; Eftuat infelix angufto in limitemundi.
1 Oneworldisnot fufficient for the Macedonian youth; (viz.Alex ander) hefrets for being confinedwithin the narrowboundary of theworld.
SERM. XII. The Method ofGrace. 325 any of all the faints was filled; O how lovely doth this render him! John iii. 34. "God giveth not the Spirit by meaſure un- " to him:" This makes him fairer thanthe children of men, gracebeing poured intohis lips, Pfal. xlv. 2. Ifa ſmall meafure ofgrace in the faints, makes them fuch ſweet and defirable companions; what must the riches and fulness of the Spirit of grace, filling Jeſus Chriſt without meaſure, make him in the
eyes of believers ? Owhat a gloryanda luſtre muſt it ſtampupon him !
Secondly, He is altogether lovely inhis offices: for let us but confider the fuitableness, fulneſs, and comfortableness of them.
First, Thefuitableness ofthe offices ofChrift tothe miſeries andwants of men; andwecannotbut adore the infinite wifdom ofGod in his inveſtiture with them, we are, by nature, blind and ignorant, at best but groping in the dim light of nature
afterGod, Acts xvii. 27. Jeſus Chriſt isa light to lighten the Gentiles, Ifa. xlix. 6. When this great prophet came into the world, thendid theday-ſpring from on high visit us, Luke i.
78. The ſtate ofnature is a ſtate of alienation from, and enmity against God; Chriſt comes into the world an attoning facrifice, making peaceby the blood ofhis croſs, Col. i. 20. All the world, by nature, are inbondage and captivity to Satan, a lamentable thraldom ; Chriſt comes, with a kingly power, to refcue ſinners, as aprey from themouth of the terrible one.
Secondly, Let thefulness of his offices be alſo confidered, by reaſon whereofhe is able " to fave to the uttermoft, all that 66 come toGodby him," Heb. vii. 25. The three offices, compriſing inthem all that our fouls doneed, become an univerfal
relief to all our wants; and therefore,
Thirdly, Unspeakably comfortable muft the offices of Chrift be tothefouls of finners. If lightbe pleasant toour eyes, how pleaſant is that light of life ſpringing from theSun ofrighteoufneſs! Mal. iv. 2. If apardon be ſweet toa condemned male factor, how ſweet muſt the ſprinkling the bloodof Jeſus be to thetremblingconfcience ofalaw-condemned ſinner ? Ifarescue
from a cruel tyrant be ſweet to a poor captive, how sweet muft it be to the ears ofenſlaved ſinners, tohear the voice ofliberty and deliverance proclaimed by Jeſus Chriſt ? Out of the feveral offices ofChrift, as out of fo many fountains, all the promifes ofthe new covenant flow, as ſo manyfoul-refreshing ſtreamsof
peace andjoy : all the promises ofillumination, counsel anddirection howout ofthe prophetical office ; all the promiſes of reconciliation, peace, pardon and acceptation flow out of the priestly office, withthe ſweet ſtreamsof joy, and ſpiritualcom
325 The Method ofGrace. SERM . XII.
forts dependingthereupon: all the promiſes of converting, increaſing, defending, directing, and ſupplying grace, flow out of the kingly office of Christ; indeed, all promiſes may be reduced to the three offices : ſo that Jesus Chriſt must needs be altogether lovely in his offices.
Thirdly, Jeſus Chriſt is altogether lovely in his relations.
First, He is a lovely Redeemer. Ifa. lxi. 1. He came to open the prifon-doors to them that are bound. Needs muſt this Redeemer be a lovely one, if we conſider the depth of misery from which he redeemed us, even " from the wrath to come,"
I Theff. i. 10. How lovely was Titus, in the eyes of the poor enthralled Greeks, whom he delivered from their bondage !
this endeared him tothem untothatdegree, thatwhen their liberty was proclaimed, they even trod one another todeath to
ſee the herald that proclaimed it; and all the night following, with inſtruments of music, danced about his tent, crying with u-
nited voices , " aSaviour, a Saviour." Or, whether we confiderthe numbers redeemed, and the means oftheir redemption. Rev. va 9. " And they ſang a new song, ſaying, Thou art worthy to " take the book, and to open the ſeals thereof : for thou walt "
" fſlain, and haft redeemed us to God by thy blood, out of eve-
ry kindred and tongue, and people, and nation." He redeemed us not with filver andgold, but with his own precious blood, by way of price, 1 Pet. i. 18, 19. with his out-ſtretched and glorious arm, by way ofpower, Col. i. 13. he redeemed us freely, Eph. i. 7. fully, Rom. viii. 1.feafonably, Gal. iv. 4. and
outof ſpecial and peculiar love, John.xvii. 9. In a word, he hath redeemed us for ever, never more to come into bondage,
i Pet. i. 5. John x. 28. O how lovely is Jeſus Chrift in the relation of a Redeemer to God's elect !
Secondly, He is a lovely bridegroom toall that he eſpouſes to himſelf. How doth the church glory in him, in the words following in my text; " This is my Beloved, and this is my
Friend, O ye daughters of Jerufalem !" q. d. Heaven and earth cannot ſhew fuch another: which needs no fuller proof than the following particulars.
First, That he eſpouſes to himself, in mercy and in lovingkindness, fuch deformed, defiled, and altogether unworthy
fouls as we are; who have no beauty, no excellency to make us defirable in his eyes: all the ſprings ofhis love to us are in his own breaſt, Deut. vii. 7. he chuſeth us, not becauſe we were, but thathe might make us lovely, Eph. v. 27. he paſſed by us when we lay in ourblood, and faid unto us, Live; and that wasthe time of love, Ezek. xvi. 5.
SERM . XII. 327 The Method of Grace.
Secondly, He expects nothing withus, and yetbeſtows himfelf, and all that he hath, upon us. Our poverty cannot enrich him, but he made himselfpoor to enrich us, 2 Cor. viii. 9. 1 Cor.iii. 22. Thirdly, No husband loves the wife of his boſom, as Chrift loved his people, Eph. v. 25. He loved the church, and gave himſelf for it .
Fourthly, None bears with weakneſſes and provocations as Chrift doth; the church is ſtiled " the Lamb's wife," Rev. xix. 9.
Fifthly, No husband is ſo immortal and everlasting a hufband as Chriſt is; death ſeparates all other relations, but the
foul's union with Chriſt is not diſſolved in the grave : yea, the day of a believer's death, is his marriage day, the day of his
fulleſt enjoymentof Chriſt. No huſband can say to his wife, what Chriſt ſaith to the believer, " I will never leave thee, nor
" forlake thee," Heb. xiii. 5.
Sixthly, No bridegroom advanceth his bride toſuch honours by marriage,as Chriſt doth; he relates them toGod as their father, andfrom thatday the mighty and glorious angels think it nodiſhonour tobe their ſervants, Heb. i. 14. they are brought
in admiring the beauty andglory of the ſpouſe of Chriſt, Rev. xxi. 9.
Seventhly, and laſtly,No marriagewas everconfummatedwith that triumphal folemnity, as the marriage of Chriſt and believers ſhall be in heaven, Pfal. xlv. 14, 15. " She ſhall be brought "
to theking in raiment of needle-work, the virgins, her companions that follow her, ſhall be brought unto thee ; with gladneſs and rejoicing ſhall theybebrought ; they ſhall enter " into the king's palace." Among theJews the marriage-houſe was called Bethillula, the houſe of praiſe; there was joy upon allhands, butnone like thejoy that will be in heaven, when believers, the ſpouſe of Chriſt, ſhall be brought thither : God the Father willrejoice, tobehold thebleſſedaccomplishment and confummationof thoſe glorious deſigns of his love. Jesus Chrift,
the Bridegroom, will rejoice, to ſee the travail of his ſoul, the bleſſedbirth and iſſue of all hisbitter pangs and agonies, Iſa .
liii. 11. The Holy Spirit will rejoice, to see the completion and perfection of that ſanctifying deſignwhichwas committed tohis hand, 2 Cor. v. 5. to see thoſe ſouls whom he once found as
rough ftones, now to shine as the bright, poliſhed ſtones of the
ſpiritual temple. Angels will rejoice: great was the joy when the foundation of this deſign was laid, in the incarnation of Chriſt, Luke ii. 13. great therefore muſt theirjoy be, when the
328 The Method of Grace. SERM. XII, top-ftone is ſet upwith ſhouting, crying, Grace, grace. The Saints themselves ſhall rejoice unspeakably,when they ſhall en-
ter into the King's palace, and be for ever with the Lord,
I Theff. iv. 17. Indeed there willbejoy on all hands, except among the devils anddamned; who ſhallgnaſh their teethwith envy, atthe everlasting advancement,andglory of believers .
Thus Chriſt is altogether lovely, in the relation ofa Bride. groom.
Thirdly, Chriſt is altogether lovely, inthe relation ofan Advocate. 1 John ii. 1. " Ifany man fin, we have an advocate " with the Father,JeſusChriſt therighteous,and he is thepro-
66 pitiation ;" it is he that pleads the cause ofbelievers in heaven; appears forthem in the presence ofGod,toprevent allnew breaches, and continues the ſtate of friendſhip and peace be.
twixtGod and us. In this relation Chriſt is altogether lovely. For,
First, He makes our cauſe his own, and acts for us inheaven, as forhimself, Heb. iv. 15. He is touchedwith the tender ſenſe ofour troublesand dangers, and is not onlyonewithus, byway ofrepreſentation, but alsoonewith us in reſpect of fympathy and affection.
Secondly, Chriſt our Advocate, follows our fuit and bufineſs inheaven, as hisgreatand maindeſign andbuſineſs; therefore, in Heb. vii. 25. he is faid to " live for ever to make in- " terceffion for us ;" as if our concernments were ſo mindedby him there, as togive up himself wholly to that work, as ifall
the glory and honourwhich is paidhim in heaven, would not fatisfy him, or divert him one moment from our buſineſs.
Thirdly, He pleads thecause ofbelievers by his blood; it fatisfies him not, as other advocates, to be at the expence of words andoratory, which is a cheaper way of pleading; but
he pleads for us by the voice ofhis own blood, Heb. xii. 24. wherewe are faid to be come " to the blood of sprinkling, that " ſpeaketh better things than that ofAbel:" Every wound he receivedfor us on earth, is a mouth openedto pleadwithGod on our behalfin heaven ; Quot vulnera, tot ora. And hence it
is, that in Rev. v. 6. he is repreſented ſtanding beforeGod, as a lamb that badbeenflain : as it were, exhibiting, and open-
ing, inheaven, thoſe deadlywounds received onearth, from the justice ofGod, on our account. Other advocates ſpend their breath, Chrift his blood.
Fourthly, Hepleads the cause ofbelievers freely. Other ad vocates plead for reward, and exhaust the purſes, while they pleadthe cauſes of their clients.
SERM XII . 329 The Method of Grace. Fifthly, In a word, he obtaineth for us all the mercies for which hepleads; nocauſe miſcarries in his hand, which he un-
dertakes, Rom. viii. 33, 34. Owhat a lovelyAdvocate is Chrift for believers !
Fourthly, Chriſt is altogether lovelyin therelation ofafriend, for in thisrelationhe is pleaſed toownhis people, Luke xii. 4, 5. There are certain things in which one friend manifeſts his affectionand friendſhip to another, but none like Chriſt . For, First,Nofriend is ſo open-hearted to his friend, as Chriſt is to his peopie: he reveals the verycounſels and ſecrets of his heart
to them. John xv. 15. "Henceforth I call you not ſervants, " for the fervant knoweth not what his Lord doth ; but I have " called you friends ; for all things that I have heard of my " Father, I have made known untoyou."
Secondly, Nofriend inthe world is ſo generous and bountiful tohis friend, as Jeſus Chriſt is tobelievers; John xvi. 13. he parts with his very blood for them ; "Greater love (faithhe) " hath noman than this, that aman laydown his life for his " friends." Hehath exhausted the precious treaſures ofhis invaluable blood, to pay ourdebts. O what a lovely friend is Je-
fus Chrift to believers !
Thirdly, No friendſympathizes ſo tenderly with his friend in affliction, as Jeſus Chriſt doth with his friends : "In all our af-
66 Aictions he is afflicted," Heb. iv. 15. He feels all our forrows, wants, and burthens, as hisown . Whence it is, that the fufferings ofbelievers are called thefufferingsofChriſt, Col.i. 24.
Fourthly, Nofriend in the world takes that complacency in his friend, asJeſus Chriſtdoth inbelievers. Cant. iv. 9. " Thou " haſt raviſhed my heart, (faith he to the ſpouſe) thou hast ra- " viſhed my heartwith one of thine eyes, with one chain of " thy neck." The Hebrew, here rendered ravished, fignifies topuffup, or to make one proud: how is the LordJeſus pleafed toglory in his people ! how is he taken and delighted with
thoſe gracious ornaments, which himself beſtows upon them ! No friend ſolovely as Chriſt.
Fifthly,No friendinthe worldloves his friendwith ſo fervent and strong affection, as Jeſus Chriſt loves believers. Jacob lovedRachel, and endured for her fake, theparching heat of fum-
mer, andcoldof winter : but Chriſt endured the ſtorms of the wrathofGod, theheat ofhis indignation, for our fakes. Davidmanifeſtedhis love to Abfalom, inwiſhing, " O that I had " diedfor thee !" Chriſt manifeſted his love tous,notinwishes thathehaddied,butindeath itſelf, inourſtead, andfor our fakes.
VOL. II.
330 The Method of Grace. SERM. XII.
Sixthly, No friend in the world is ſo conſtant and unchangeable in friendſhip, as Chrift is. John xiii. 1. "Havingloved his 66 own which were in the world, he loved them unto the end." He bears with millionsof provocations and injuries, and yet will
not break friendſhip with his people. Peter denied him, yet he will not diſown him ; but after his refurrection he faith,
66 Go, tell the difciples, and tell Peter," q. d. Lethim not think he hath forfeited, by that fin ofhis,his intereſt in me ; though hehave denied me, I will not diſown him, Mark xvi. 7. O how lovely is Chriſt in the relation ofa friend ! I might farther ſhew you the loveliness of Chriſt in his ordinances, and in his providences, in his communion with us, and communications to us;
but there is no end ofthe account of Chriſt's loveliness : I will
rather chuſe to preſs believers to their duties towards this altogether lovely Chrift, which I shallbrieflydiſpatch in afew words.
Ufe. First, Is Jefus Chriſt altogether lovely, then I beſeech you fet yourfouls upon this lovely Jesus. Methinks fuchanobject as hath been here reprefented, ſhould compel love fromthe
coldest breaſt, and hardest heart. Away with thoſe empty nothings, away withthis vain, deceitful world, which deferves not the thousandth partof the love you give it ; let all ſtand afide and giveway to Chriſt. O did you butknow his worth andexcellency, what he is in himself, what he hath done for, anddeſerved from you ; you would need noargumentsofmine to perfuade you tolove him.
Secondly, Esteem nothing lovely, but as it is enjoyed in Christ, or improved for Chrift : Affect nothing for itſelf, love nothing feparate from Jeſus Chriſt. In two things we all fin in love of creatures, viz. in the excess of our affections, loving them above the rate and value of creatures ; and in the inordinacy of our affections, (i. e.) in loving them out oftheir proper płaces.
Thirdly, Let us all be humbled for the baseness of our hearts, that aresofree of their affections to vanities, and trifles ; andfo hard to be perfuaded to the love of Christ, who is altogether love-
ly. Ohowmanypour out ſtreams of love anddelight upon thevain and empty creature ; whilſt no arguments can draw forth one drop of love from their obdurate and unbelieving hearts to Jefus Chriſt ! Ihave read ofone Joannes Mollius, who was obſerved togo often alone, and weep bitterly ; and being
preſſed by a friend to know the cause ofhis troubles ; O ! faid he, it grieves me that I cannot bring this heart of mine to love Jeſus Chrift more fervently.
Fourthly, Represent Christ, as he is, to the world, by your carriage towards him. Ishe altogether lovely; letalltheworld
SERM . XII. 331 The Method ofGrace. fee, and know that he is ſo, by yourdelights in him, and communion with him ; zeal for him, and readiness to part with any other lovely thing upon his account; proclaim his excellencies
to theworld, as the ſpouſe heredid ; convince them how much your beloved is better than any other beloved; diſplay his glorious excellencies in yourheavenlyconverſations; holdhim forth
to others, as he is in himself, altogether lovely. See that you " walk worthy of him unto all well-pleaſing," Col. i. 10. " Shew forth the praises of Chriſt," 1 Pet. ii. 19. Let not that " worthy name be blafphemed through you," James ii. 7. He is glorious in himself, and will put glory upon you ; take heedye put not ſhame and diſhonour upon him : he hath committed his honour to you, do not betray that truſt.
Fifthly, Never be ashamed to own Chriſt : he is altogether lovely ; he can never be a ſhame to you ; it will be your great
fin, to be ashamed of him. Some menglory in their ſhame ; be not you afhamed of your glory : if you be ashamed of Christ now, he willbe ashamed of you when heshall appear in his own glory, and theglory of all his holy angels. Be ashamed of no-
thing but fin ; and among other ſins, be ashamed, eſpecially for this fin, that you have no more love for him who is altogether
lovely.
Sixthly, Be willing to leaveevery thing that is lovely upon earth, that you may be with the altogether lovely Lord Jesus Christ, in heaven. Lift up your voices with the ſpouſe, Rev. XX. 20. " Come Lord Jeſus, come quickly." It is true, you must pass through the pangs ofdeath into his boſom and enjoyment; but fure it is worth ſuffering much more than that, to be with this lovely Jeſus . " The Lord directyour hearts into " the love ofGod, and the patient waiting for Jefus Chrift," 2 Thef. iii. 5 . Seventhly, Strive to be Chrift-like, as everyou would be lovelyinthe eyes ofGod and man. Certainly, my brethren, it is the Spirit of Chriſt within you, and the beauty ofChrift upon you, whichonlycanmakeyou lovely perſons; the more you refem-
blehim inholiness, the more will youdiscover of true excellency
and loveliness : and the more frequent and ſpiritual your converſe and communion with Chrift is, the more of the beauty and
loveliness of Chriſt will stillbe ſtamped upon your ſpirits, changing you into the ſame image from glory to glory.
Eightly, Let the loveliness of Chrift draw all men to him. Is loveliness in the creature ſo attractive ? And can the tranſcepdent loveliness of Chrift draw none ? O the blindness of man ! Uu2
332, The Methad ofGrace. SERM. XIII.
Ifyou fee nobeauty in Chriſt,whyyou should defirehim, itis becauſe the god of this worldhath blinded your minds.
SERMON XIII,
Alluring the Hearts of Men to come to CHRIST, bya
fourth Motive contained in another Title of CHRIST.
HAGGAI ii. 7. --And the desire of all nationsſball come.
HE former chapter is mainly ſpent, inreproving the ne Tgligere heroin
totime, had delayed the rebuilding the temple : and, in the mean time, employedtheir care and coſt inbuilding andadorn
ing their own houſes: but, at last,being perfuaded to ſet about the work, they meetwith thisdiſcouragement, that ſuchwas the poverty ofthe preſent time, thatthe ſecond ſtructure wouldno wayanfwer the magnificence andſplendor ofthe firſt. InSolo mon's days the nation was wealthy, now drained; ſo that there wouldbe no proportion betwixt the fecond and the firſt. To
this granddiſcouragement, the prophetapplies this relief; that whatsoever ſhouldbewantinginexternalpomp andglory, ſhould bemore than recompenſed by the prefence of Jeſus Chriftin
this second temple. For Chriſt, " the defire of all nations, faith he, ſhall come into it. Which, by the way, maygiveus this useful note ; That the presence ofJeſus Chriſt gives a mora real andexcellent glory to the places of his worship, thanany external beauty, or outward ornaments, whatsoever, can beſtow upon them. Our eyes, like the diſciples, areapt to be dazzled withthegoodly stones ofthe temple, and, in the meantime,to
neglect and overlookthatwhichgives it thegreatesthonourand beauty.
Butto return. In theſe words we haveboth the deſcription of Chriſt, and an index pointingat the time of his incarnation: he is called, " the defire of all nations;" and the time ofhis coming, in the flesh, isplainly intimated to be whilst the ſecond
temple ſhould be ſtanding. Where, by the way, we find just caule to admire at, and bemoan the blindneſs that is happened to theJews ; whoowning the truth ofthis prophecy, and not able
to deny the deftruction ofthe ſecond temple, many hundred years paſt, willnotyet be brought to acknowledge the incarna
tion ofthe trueMeffiah, notwithstanding.
SERM . XIII. 333 The Method of Grace. But to the point. The character, or defcription of Chriſt, ſtined thedefire ofallnations, who was tocome into theworld inthe timeof the ſecond temple, Mal. iii. 12. and that, after grievous concuffions, and shakings ofthe world, whichwere to
make way for his coming; for ſo our prophet here ſpeaks, "[.
" will shake all nations, and the desire of all nations ſmall " come," to which the apostle alludes, in Heb, xii. 26. applying thisprophecyto Jeſus Chriſt, here called the " defire of all " nations:" purting the act for the object, defire for the thing defired; as in Ezek.xxiv. 16. " The defire ofthine eyes," that
is, the defirable wife of thy boſom ſo here, the " defire of " all nations," that is, Chriſt, the object of the defires ofGod's elect, in all nations ofthe world : aSaviour infinitely defirable
in himself, and actually deſired by all the people of God, difperſed among all kindreds, tongues, and nations of the world. From whence this note is,
Doct. That the desires ofGod's Elect, in allkingdoms, anda-
mong all people of the earth, are, andshallbe drawn out after, andfixedupon the Lord Jesus Chrift.
The merciful God beholding the univerſal ruins, of the worldby fin, hath provided an univerſal remedy for his own
elect, in every part of the earth. Chriſt is not impropriated toanyone kingdom, or nation in the world; but intended to beGod's falvation to the ends of the earth; and accordingly,
ſpeaks the apostle, Col. ii. 11. " There is neither Greek, nor
Jew, Barbarian, Scythian, bond nor free; but Chriſt is all " and in all." Inthe explication of this point, two things muſt be enquired into.
1. WhyChriſt is called the defire ofall nations. 2. Uponwhat account the people ofGod, in all nations, defire him.
First, Why he is called the deſire of all nations; and what thatphrafe may import and there are divers things that are
ſuppoſed, or included in it,
First, ThatGodthe Father hath appointed him as a common remedy, for the fins and miſeries ofhis people, in all parts and quarters of the world. So in the covenant ofredemption, betwixt the Father and the Son, the Lordexpreſſeth himself, Ifa, xlix. 6. and he said, " It is a light thing that thou ſhouldeſtbe
" my ſervant, to raiſe up the tribes ofJacob, and torestore the " preſerved of Ifrael: I will alſo give thee for a light to the
" Gentiles, that thou mayeſt be my falvation unto the endof
1 The Method of Grace. SERM . XIII. " the earth." Suitable whereunto, is that prophecy, Ifa. lii15." He shallſprinkle many nations." IfGodhadnot appointedhim for, he could not be defired by all nations.
And, indeed, herein the grace ofGod doth admirably ſhine forth in the freeneſs of it, thateven the moſt barbarous nations are not excluded from the benefit of redemption by Chriſt. This is what the apoſlle admires, that Chriſt ſhouldbe preached
to the Gentiles, I Tim. iii. 16. a people that ſeemed to be loft in thedarknessofidolatry; yet even for them, Chriſt was given by the Father, "Afk of me(faith he) andIwill give thee the "Heathen for thine inheritance, andthe uttermost parts ofthe " earth for thy poffeffion."
Secondly, Chrift, the desire ofallnations, plainlynotes the fufficiency that is inhim, to ſupply the wants ofthe whole world : as thefun in the heavens ſuffices all nations, for light, and influence, ſodoth the Sunofrighteouſneſs ſuffice for the redemption, juftification, fanctification, and falvation of the people of God, all over the world ; Ifa. xlv. 22. " Look unto me, and be
66 ye faved, all ye ends of the earth ." Thirdly, It implies the reality that is ingodliness. It ſhews you, that religion isno fancy, as the atheiſtical world would per-
fuade us; and this evidently appears, in the uniform effects of it upon the hearts ofall men, in all nations of the world, that are truly religious: all their defires, like ſo many needles touched by one and the fame loadſtone, move towards Jeſus Chrift, and all meet together inone and the ſame bleſſed object Chrift. Were it poſſible for the people ofGod to come out of all nati-
ons, kindreds, and languages inthe world, into one place, and there confer, and compare the defires and workings of their
hearts; though they never faweach other's faces, nor heardof each other's names; yet, as face answers toface in a glaſs, fo would their defires after Chriſt anſwer to each other. All hearts work after him in the ſame manner ; what one faith, all fay :
Theſe are my troubles andburdens, theſemywantsand miſeries ; thefamethings, mydefires and fears : one and the fame Spirit works in all believers throughout the world ; which could ne-
ver be, if religion werebut afancy, as ſomecall it ; or a combination,or confederacy, as others call it : fancies are as various
as faces; and confederacies preſuppoſe mutual acquaintance and conference.
Fourthly, Chrift, the defire ofall nations, implies the vaſt extent his kingdom hath, and ſnall have in the world, out ofevery nation, under heaven, fome ſhallbe brought to Chriſt, and
toheavenbyhim and though thenumberofGod's elect, com
SERM . XIII. The Method of Grace. 335 pared with the multitudes of the ungodly in all nations, is but a remnant, a little flock ; and, in that comparative ſenſe, there are few that ſhall be faved: yet confidered abſolutely, and in
themſelves, they are a vaſtnumber, which no mancan number, Mat. viii. II . "Many ſhall come from the East, and from the
" Weſt, and ſhall fit down with Abraham, and Ifaac, andJacob, " in the kingdom ofheaven." In order whereunto, thegoſpel, like the fun in the heavens, circuits the world. It aroſe in the Eaſt, and takes its courſe towards the western world: rifing, by degrees, uponthe remote, idolatrous nationsof the earth : outof
allwhich a number is to be ſaved, even Ethiopia ſmall ſtretch 66
out her hands to God," Pfal. lxviii. 31. And this confideration ſhould move us topray earnestly for the poorHeathens, whoyet fit in darkness, and the ſhadow ofdeath ; there is yet
hope forthem.
Fifthly, It holds forth this, thatwhenGod opens the eyes of mento fee their fin and danger by it ; nothing but Chriſt can give them fatisfaction ; it is not the amenity, fertility, riches and pleaſures, the inhabitants of any kingdom ofthe worlddo enjoy, that canfatisfy the desiresoftheir fouls : when onceGod
touches their hearts with the ſenſe offin and mifery : thenChriſt, and none but Chrift, is defirable, and neceſſary, in the eyes of fuchperſons. Many kingdoms ofthe world abound with riches and pleaſures ; the providence ofGod hath carved liberal por tions of the good things of this life to many of them, and ſcarce left any thing to their defires that the world can afford. Yet all this can give no fatisfaction, without Jeſus Chriſt, the defire ofall nations, the one thing neceffary, when once theycome to ſee the neceffity and excellency ofhim: then take the world, whowill, ſo they may have Chriſt, the defireof their fouls . Thus
we fee upon what grounds, and reasons, Chriſt is ſtiled the de-
fire ofall nations.
Object. But there lies one great objection against this truth, which must be ſolved ; viz. If Chriſt be the defire ofall nations,
howcomes it to paſs, that Jeſus Chriſt finds no entertainment
inſomanynationsof the world, amongwhom Chriſtianity is hiffed at, and Chriſtians not tolerated to live among them ? Who ſee nobeauty in him that they ſhould defire him.
Sol. First, We must remember, the nations ofthe world have theirtimes and ſeaſons of converſion ; thoſe that once embra. ced Chriſt, have now loft him, and idols are now fet up, in the places where he oncewas ſweetly worſhipped. The fun ofthe goſpel is gonedown upon them, andnow thines in another Hemisphere; andſo the nations ofthe world are to have their
336 The Method of Grace. SERM . XIII.
distinct days, and feaſons of illumination. The goſpel, like the ſea, gaineth inone place, what it loſeth in another ; and in the timesand ſeaſons appointed by the Father, they come fucceffively tobe enlightened in the knowledge of Chriſt ; and then ſhall that promiſe be fulfilled, Ifa. xlix. 7. " Thus faith the " Lord, the Redeemer of Ifrael, and his holy One, to him " whom man deſpiſeth, tohim whom the nation abhorreth,
to a ſervant of rulers; kings ſhall fee and ariſe, princes alſo " ſhall worship, becauſe ofthe Lord that is faithful. "
Secondly, Let it alſo be remembred, that altho' Chriſt be rejected by the rulers andbody of many nations ; yet he is the
defire of all the elect of God, diſperſed, and ſcattered among
thoſe nations.
In the next place, Secondly, we are toenquire, upon what account Chriſt becomes the defire of all nations, (i. e.) of all thoſe, inallthe nations of the world, thatbelong to the election ofgrace. Andthe true ground, and reaſon thereof, is, be-
cauſe Chrift, only, hath that in himself, which relieves their wants, and answers to all their need. As , First , They are all, by nature under condemnation, Rom. v. 16, 18. under the curſe of the law; against which, nothing is foundinheaven or earth, able to relieve their confciences, but
theblood of ſprinkling, the pure and perfect righteouſneſs of the Lord Jesus : and hence it is, that Chriſt becomes ſo defirable in the eyes of poor finners, all the world over . If any thing innature couldbe found to pacify and purge the confciences ofmen from guilt and fear, Chriſt would never be defirable intheir eyes; but finding no other remedy but theblood ofJeſus, to him, therefore, ſmall all the ends of the earth look forrighteouſneſs, and for peace.
Secondly, All nationsoftheworld are polluted with the filth of fin, both in nature andpractice, which they ſhall fee, and bitterly bewail, when the light ofthe goſpel ſhall ſhine amongst them; and the ſame light, by whichthis ſhall be diſcovered, will, alſo, diſcover the only remedy of this evil to lie in the
ſpirit ofChrift, the only fountain opened toall nations for fanctification, and cleanſing: andthis willmake the Lord Jeſus incomparably defirous in their eyes. O how welcome will he be thatcometh untothem, notbyblood only, butby water alſo !
John i. 5, 6.
Thirdly, When the light of the goſpel ſhall ſhine upon the nations, they ſhall then ſee, that, by reaſon of the guilt and filth of fin, they are all barred out of heaven ; thoſe doors are
chained up against them, and that none but Chrift can openan
SERM . XIII. The Method of Grace.
2 337 entrance for them, into thatkingdom ofGod: that " no man
" cometh to the Father butby him," John xiv. 6. " Neither " is there any name under heaven given among men, whereby " theymust be ſaved, but the name of Chriſt," Acts iv. 12. Hence the hearts of finners ſhall pant after him, as a hart panteth for the water-brooks. Andthus we fee upon what grounds
Chriſt becomes the desire of all nations. The improvement of all followeth, in five ſeveral uſes of the point; viz.
1. For information. 2. For examination. 3. Forconfolation. 4. For exhortation. 5. For direction. First use, for information. First, Is Chrift thedefire of all nations ; how vileafin is it, then, inany nation, upon whom the light ofthe gospel hathShin-
ed, to reject Jesus Christ ? And ſay, as thoſe in Jobxxi. 14. "Depart from us, we defire not the knowledge of thy ways." To thruſt awayhis worſhip, government, and ſervants, from amongst them ; and, in effect, to ſay, as it is Luke xix. 14. " We will not have this man to reign over us." Thus did the Jews, Acts xiii . 46. they put away Chriſt from among them, andthereby judged themselves unworthyof eternal life. This is, at once, a fearfulfin, and a dreadfulfign. How foondid vengeance overtake them, like the overthrow ofSodom ? O let it befor a warning unto all nations, to the end of the world.
Hewould have gathered the children of Ifrael under his wings, as a hen doth her brood, evenwhen the Roman Eaglewas hovering over them, butthey would not; therefore their houſes wereleft unto them deſolate, their city and temple made anheap.
Secondly, If Jeſus Chriſt be the defire of all nations, how incomparably happy, then, must that nation be, that enjoys Chrift, in thepower, andpurity of his gospel-ordinances ! If Chriſt, un-
der a veil, made Canaanaglorious land (as it is called) Dan. xi. 41. what aglorious place muſt that nationbe, that beholds him with open face, in the bright fun-ſhine of the goſpel ! OEngland, know thy happiness, and the day ofthy viſitation ; what others defire, thou enjoyeſt : provoke not the Lord Jeſus tode-
part from thee, by corrupting his worſhip, longing after idolatry, abuſing his meſſengers, and oppreffing hispeople, leſt hisfouldepart fromthee. Second use, for examination. If Chriſt be the defire of all nations, examine whether hebe VOL. II. Xx
338 The Method of Grace. SERM. XIII, the defire of your fouls, in particular; elſeyou ſhall have no benefit by him. Areyour defires, after Chriſt, true, ſpiritual detires ? Reflect, I beleech you, upon the frames and tempers
of your hearts. Can you fay, of your defires after Chrift, as Peter did of his love to Chriſt ? Lord, thou knoweſt allthings ; thou knoweft that Idefire thee. Try your defires, as to their fincerity, by the following characters :
First, Are they vehement, and ardent ? Hath Chriſt the fupreme place, in your defires ? Do you eſteem all things tobe butdroſs, anddung, incomparison of the excellencies of Jefus Chrift your Lord ? Phil. iii. 8. Is he to you, as the refuge-city
to the man-flayer ? Heb. vi. 18, 19. As a ſpring of water in a dry place, as the ſhadow of a great rock in a weary land ? Ifa. xxxii. 2. Such vehement defires are true defires.
Secondly, Are your defires after Chriſt univerſal; (i. e.)Is every thing in Chriſt desirable in your eyes ? The hypocrite, like the harlot, is for a divided Chrift; they would be called by his name, but live upon their own ſtock, Ifa. iv. 1. Ifhis holiness, and government, his crols, and fufferings, be defirable
for his fake ; fuch univerfal defires are right defires.
Thirdly, Are your defires after Chrift, industrious defires, uſing all the means of accomplishingwhat you defire ! You ſay you defire Chriſt, butwhat will you do to obtain your defires? Ifyou feek him carefully, and inceffantly, in all the ways ofdu
ty ; if you will strive in prayer, labour to believe, cut offright hands, and pluck out right eyes, fi. 8.) be content to part with
the moſt profitable, and pleasant ways of fin, that youmay enjoy Chrift, the defire ofyour fouls ; then are your defires right defires.
Fourthly, Are your defires after Chrift permanent defires, or only a fudden motion, or fit which goes off again, withoutef-
fect! Ifyour defires after Chriſt abide upon your hearts; ifyour longings be after him at all times, though not inthe fame height anddegree; then are your defires, right defires. Chriſt always dwells in the defires of his people; they can feel him intheir defires, when theycannotdifcern him in their love or delight.
Fifthly, Will your defires after Chriſt admit no fatisfaction, nor find reſt any where, but in the enjoyment of Chrift ? Thea are your defires right defires. The foul thatdefires Chriſt, can never be at reft, till it come home to Chriſt, 2 Cor. v. 2, 6. Phil. i. 23. The devil can fatisfy others with the riches and pleaſures of this world, as children are quieted with rattles ; but if nothing but Chriſt canreſt, and terminate your defires;
furely fuch reltleis defires are rightdefires.
SERM . XIII. 339 The Method of Grace.
Sixthly, Do your defires after Chriſt ſpring from adeep ſenſe ofyour needand want ofChrift ? Hath conviction opened your eyes to fee your misery, to feel your burthens, and to make you fenfible thatyour remedy lies only in the LordJefus ? Ther - are your defires right defires. Bread and water are made necef-
fary and defirable, by hunger and thirſt: by theſe things try
the truth ofyour defires after Chrift.
Third use, for confolation . Doyou indeed, upon ferious trial, find ſuch deſires after Chrift, as were deſcribed above ? O bleſs the Lord for that day *wherein Chriſt, the defire of all nations, became the defire of your fouls ; and, for your comfort, know that you are happy andbleffed fouls at preſent.
First, Bleſſed in this, thatyour eyes have been opened to fee both the want and worth of Chrift. Had not Chriſt applied his precious eye-falve to the eyes of your mind, you could never havedefired him; you would have said, with them in Ifa.
iii 2, 3. " He hath no form norcomelinefs, andwhenwe shall " ſee him, there is no beauty that we should defire him : " Or,
as they to the ſpouſe, Cant. v. 9. "What is thy beloved more " than another beloved ?" O bleſſed ſouls, enlightened of the
Lord ; to fee those things that are hid from them that periſh !
Secondly, You are bleffed inthis, that your defires after Chrift are a fure evidence that the defire of Chriſt is towards you : had he not firſt defiredyou, you could never have defired him. We may ſay of defires, as it is faid of love, we defire him becauſe he first defired us : your defires after Chriſt are inflamed from the defires ofChrift after you.
Thirdly, Bleffed in this, thatyour defires ſhall furely be fatisfied; Mat. v. 6. " Bieffed are they that hunger and thirſt af46 ter righteouſneſs, forthey ſhallbe filled." Prov.x. 24. "The " defires of the righteous thall be granted." God never raifed fuch defires as theſe inthe fouls ofhis people, tobe a torment
tothem for ever.
Fourthly, Bleffed in this, that God hath guidedyour defires tomake the best choice that ever was made in the world : whilft the defires ofothers are hunting after riches, pleaſure, andhonours in the world; toiling themselves, like children, in purfuit ofa paintedbutter-fly, which, when they have caught, dothbut daub their fingers : God, mean while, hath directedyour defires
to Chriſt, the moſt excellent object in heaven or earth . Any good will fatisfy fome men ; O happy foul, if none but Chrift
can fatisfythee ! Pfal. iv. 6.
Xx 2
340 The Method ofGrace. SERM . XIII.
Fifthly,Bleſſed inthis, that there is awork ofgrace certainly wrought upon thyfoul ; and theſe very defires after Chrift, are apart thereof,
Sixthly, Bleſſed in this, that theſe defires after Chrift, keep thy ſoul active, andworkingafterhim continually in the waysof
duty ; Pfal. xxvii. 4. " One thing have I defired, that will I " ſeek after." Defire willbe a continual ſpring to diligence andinduſtry, in the ways ofduty: the defire ofthe end, quick. ens to the use ofmeans, Prov. xviii. 1. Others may fall afleep, and caſt off duty; but it will be hard for you to do fo, whoſe ſouls burn with defire after Chrift.
Seventhly, Bleſſed in this, thatyour defires after Chriſt will make death much the ſweeter and easier to you ; Phil . i. 23.
" I deſire to be diſſolved, and to be with Chriſt, which is far " better." When a Chriſtian was once asked, Whether he waswilling todie ? He returned this anſwer *, " Let him be " unwilling to die, who is unwilling to go to Chriſt." And much like it, was thatofanother, Vivererenuo,ut Chriſto vivam; I refuſe this life, to live with Chriſt.
Fourth use, for exhortation. Inthe fourth place, let me exhort and perfuade all to make Jeſus Chriſt the defire and choice of their ſouls. And here !
fall in with the main ſcope and deſign of the goſpel. AndO that I could effectually preſs home this exhortation upon your hearts: let me offer ſome moving confiderations to you, and may the Lord accompany them to your hearts.
First, Every creature naturallydefires its own preſervation; donot you defire the preſervation ofyour precious and immor tal fouls ! Ifyou do, then make Chriſt your defire and choice, without whom, they can never be preferved, Jude, ver. 1 .
Secondly, Do not your fouls earnestly desire the bodies they live in ? How tender are they over them, how careful to pro vide for them? though they payadear rent for thoſe tenements they live in. And is not union with Chriſt infinitelymore de
firable than the union of foul and body ? O covet unionwith him ! then ſhall your fouls be happy, whenyourbodiesdrop off
fromthem, atdeath, 2 Cor. v. 1, 3. yea, foul andbody shallbe happy inhim, and with him, for evermore .
Thirdly, Howdo the men of this world defire the enjoyments ofit ? They pant afterthe duſt of the earth ; theyriſe early, fit
up late, eat the bread ofcarefulness; and all this for very vani
y: Shall aworldling do more for earth, thanyou for heaven!
* Illius eft nolle mori, qui nolle ire ad Chriftum.
SERM. XIII. 341 The Method ofGrace.
Shall the creature be ſo earnestly defired, and Chriſt neglected ?
Fourthly, Whatdo all your defires in this world benefityou , ifyou go chriftteſs ? Suppoſeyou had the defire ofyour hearts in thele things, how long ſhall youhave comfort in them, ifyou mifs Chrift ?
Fifthly, Doth Chriſt defire you, who have nothing lovely or defirable in you ? Andhaveyou no defires after Chriſt, the moſt lovely, and desirable one inboth worlds ? " Hisdefires are to- " wards you," Prov. viii. 31. O make him the defire and choice ofyour fouls.
Sixthly, How abſolutely neceſſary is Jeſus Chriſt to your fouls ? Bread and water, breath and life, are not ſo neceſſary as Chriſt is ; " One thing is neceſſary," Luke x. 42. and that one
thing is Chrift. If you miss your defires in other things, you may yet be happy ; but if you miſs Chriſt you are undone for ever.
Seventhly, How ſuitable agood is Chriſt to your fouls ? compriſing whatsoever they want, I Cor. i. 30. Set your hearts where you will, none will be found to match and fuit them, as Chrift doth,
Eigthly, How great are the benefits that will redound toyou by Jesus Chriſt ! In him you shall have a rich inheritance fettled upon you ; all things ſhall be yours, when you are Chriſt's,
1 Cor. iii. 22. And is not ſuch a Chriſt worth defiring ? Ninthly, Allyour well-grounded hopes of glory are built upon your union with Chriſt, I Cor. i. 21. If you miſs Chriſt, you must die without hope. Willnot thisdraw yourdefires to him? い Tenthly, Suppoſe you were at the judgment-feat of God, where you muſt ſhortly ſtand, and faw the terrors of the Lord
in that day; the ſheep divided from the goats; the ſentences of abſolution and condemnation paſſed, by the great and awful
Judge, upon the righteous and wicked: wouldnot Chriſt be then defireable in your eyes ? As ever you expect to ſtand with comfort at that bar, let Chriſt be the defire and choice of your
fouls now.
Fifth use, for direction. Do these, or anyother confiderations, put theeupon this enquiry; how ſhall I get my defires kindled and enflamed to-
wards Chriſt ? Alas ! my heart is cold and dead, not a ferious defire ſtirring in it after Chriſt. To ſuch I ſhall offer the following directions.
Direct . 1. Redeem ſome time every day for meditation; get out ofthe noiſe and clamour of theworld, Pfal. iv. 4. and feri
342 SERM. XIII, The Method of Grace. ouſly bethink yourſelves how the preſent ſtate of your foul
ſtands, and how it is like to go with you for ever : here allfound converfion begins, Plal. cxix. 59.
Direct. 2. Confider ſeriously of that lamentable ſtate, inwhich you came into the world; children of wrath by nature, under
the curſe andcondemnation ofthe law: ſo that either your ſtate must be changed, or you inevitably damned, John iii. 3.
Direct. 3. Confider the way and courſe you have taken ſince you came into the world, proceeding from iniquity to iniquity.
What command ofGodhave you not violated a thousand times over? What ſiniscommittedin the world, thatyou are not, one way or other, guilty ofbeforeGod ? How many ſecret fins u-
ponyour ſcore, unknown to the moſt intimate friendyou have
inthe world?Either thisguilt mustbeſeparatedfrom your fouls, or your fouls fromGod to all eternity.
Direct. 4. Think upon the ſevere wrath ofGod due to every fin; "The wages of ſin is death," Rom. vi, 23. Andhow intolerable the fulness ofthat wrath muſt be, when a few drops ſprinkled upon the confciencein this world, isſounſupportable, thathath made ſome tochuſe ſtrangling, rather than life ; and yetthis wrathmuſt abide for everupon you, ifyou getnotin-
tereſt in Jeſus Chriſt, John iii. 36 .
Dirett. 5. Ponder well thehappy ſtateand condition theyare inwho have obtained pardon, and peace by Jeſus Chriſt, Pfal. xxxii. 12. And feeing thegrace ofGod is free, and you are fet
under the means thereof; why may not you be as capablethereofas others ?
Direct. 6. Seriously confider the greatuncertainty of your time, and preciouſneſs ofthe opportunityof falvation, neverto be recovered, when they are once paſt, John ix. 4. let this provoke you to lay hold upon thoſe golden ſeaſons whilst thy are yet with you ; that you may not bewail your folly and madness, when they are out ofyour reach.
Direct. 7. Aſſociate yourſelves with feriousChriſtians ; get into their acquaintance,and beg their afſiſtance; befeech them
to pray for you; and fee that you reſt nothere, but be frequently upon your knees, begging of the Lord a new heart, anda new ſtate.
In conclufion of the whole, let me beſerch andbeg all the people ofGod, as upon my knees, to take heed, and beware, left by the careleſneſs and ſcandal of their lives, they quench the weak defires beginning to kindle in the hearts of others. Youknow what the law of God awards for ſtriking a woman with child, fo thather fruitgo from her,Exod. xxi: 22, 23.0
SERM. XIV. The Method ofGrace. 343 ſhed not foul-blood,by ſtifting the hopefuldeſires ofany after Chrift.
Bleffed be Godfor Jesus Christ, the desire of all nations.
SERMON
XIV.
Containing the fifth Motive to apply CHRIST, drawn
from another excellent Title of CHRIST .
1 COR. ii. 8. Which none of the princes ofthis world have known, forbad they known him, they would not have crucified the Lord
ofglory.
IN this chapter, the apostle diſcourſes to theCorinthians, ofthe excellencyofhis miniſtry, bothtoobviate the contemptwhich ſome caftupon itfor wantofhumanornaments,and togive the greater authority unto it among all : and whereas the ſpiritual
fimplicity ofhis miniſtry laiditunderthe contempt offome, he removes that ſeveral ways, by ſhewing them,
First, That it was not ſuitable to the deſign and end ofhis miniſtry, his aim being " toknow nothingamong them, faveJe- " fus Chriſt, and him crucified, " ver. 1 , 2 .
Secondly, Neither was it for the advantage of their fouls : it might indeed tickle their fancies,butcouldbe no folid foundati-
on to their faith and comfort, ver. 4, 5 .
Thirdly, Though his discourſes ſeemed jejune and dry to carnal hearers, yet they had adepth and excellency in them, which ſpiritual and judicious Chriſtians ſaw and acknowledged,
ver. 6, 7.
Fourthly, Therefore this excellentwisdom which he preached far tranſcended all the natural wisdom of this world ; yea, the moſt raiſed and improved underſtandings ofthoſe that were moſt
renowned and admired in that age for wisdom, ver. 8. " which
noneofthe princes of this worldknew." 66
In which words we have,
1.Anegative propoſition. 2. The proofof the propofition. First, A negative propoſition : None of the princes of this worldknewthat ſpiritual wisdom which he taught. Byprinces
ofthis world, or rather, principes feculi, the princes of that age, he means, as Cameron well notes, the learned Rabbi's,
Scribes, and Pharifees, renowned for wisdom and learning a
344 The Method of Grace. SERM . XIV. mong them; and honoured, upon that account, as ſo many princes: but he adds a diminutive term, which darkens all glo. ry. They are but the princes ofthis world, utterly unacquaintedwith the wisdom of the other world. To which he adds,
" Secondly, A clear and full proof; " For had they known it,
theywould not have crucified the Lord ofglory." Inwhich words we find one of Chriſt's glorious and royal titles, TheLord
ofglory : upon which title will be my preſent diſcourſe. The words being fitly rendered, and nothing of ambiguity in them,
they give us this obſervation.
Doct. That Chrift crucified is the Lordofglory. Great and excellent is theglory ofJesus Chriſt, the ſcriptures every where proclaim his glory; yea, we may obſerve a notable
climax, or gradation, in thoſe ſcriptures that ſpeak ofhis glory. The prophet Haiah, ſpeaking of him, calls himglorious ; lla.
iv. 2. " In that day ſhall the branch ofthe Lord be beautiful and
glorious." John, ſpeaking of his glory, riſes a ſtep higher, andaſcribeth tohima " glory, as oftheonlybegottenSon ofthe " Father," John i. 14. i. e. aglory meet for, and becoming the Son ofGod: proper to him, and incommunicable to any other. The apostle James riſes yet higher, and doth not only call him glorious, or glorious as the only begottenoftheFather ; but the glory, James ii . 1. glory in the abſtract; " Mybrethren, (faith
" he), have not the faith ofour Lord Jesus Chriſt, the glory, " with respect of perſons ;" For theword Lord, which is in our tranſlation, is aſupplement; Chriſt is glory itſelf, yea, the glory emphatically ſo ſtiled; the glory ofheaven; theglory of Sion ; the glory of our fouls for ever. The author to the Hebrews goes yet higher, and calls him not ſimply the glory, but " the " brightness ofthe Father's glory, " * Heb. i. 3. as though he ſhould ſay, the radiancy, ſparkling, or beaming forth ofhis Father's glory; the very ſplendor, or refulgency ofdivine glory. O what a glorious Lord is our Lord Jesus Chrft ! the bright,
ſparkling diamond ofheaven ; who ſhines inglorythere, above theglory ofangels andfaints, as the glory of the fun excels the leffer, twinkling ſtars. When he appearedto Paul, Acts xxvi.
13. " I faw, faith he, a light fromheaven above the bright- " neſs of the fun, ſhininground about me:" Needs muſtthe glory of Chriſt be unspeakable, who reflects glory uponall that
are with him, John xvii. 24. and ſtamps glory upon all that belong to him. His works on earth wereglorious works, Luke xiii . 17. the purchaſed liberty ofhis people, aglorious liberty,
* Απαύγασμα της δόξης.
SERM . XIV. 345 The Method of Grace. Rom. viii. 21. the church his myſtical body, aglorious church, Eph . v. 27. the goſpel which reveals him, is a glorious goſpel, 1Tim. i. 11. But, more particularly, let us conſider the glory of Chriſt, as it is diſtinguiſhed into his, either,
1. Eſſential , or, 2. Mediatorial glory. First, The effential glory of Chriſt, which he hath asGod from everlasting ; which is unspeakable and unconceivable glory: For (faith the apostle, Phil. ii. 6.) " He being in the form
" ofGod, thought it no robbery to be equal withGod," (i. e.) hehad a peerage or equality with his Father inglory ; John *. 30. " I and my Father are one." And again, John xvi. 15. " All things that the Father hath, are mine:" the fame name, the fame nattire, the ſame eſſential properties, the fame will, and the fame glory.
Secondly, The mediatorial glory of Chriſt is exceeding great, This is proper tohim, as thehead ofthe church, which he hath purchasedwith his own blood. Of this glory the apoſtle ſpeaks, Phil. ii. 9, 10. " Wherefore God alſo hath exalted him, and
66 givenhim aname, which is above every name," σι. υπερυψωσέ, exalted above all exaltation. Nowthe mediatorial glory of our Lord Jesus Chriſt conſiſteth either,
1. In the fulness of grace inherent in him : or, 2. In the dignity and authority put upon him. First, In the fulneſs of grace inherent in him : The humanity of Chriſt is filled with grace, as the fun with light : John 1. 14. " Full ofgrace and truth." Never any creaturewas filled by the Spirit ofgrace, as the man Chriſt Jeſus is filled; for
" God gives not the Spirit to him by meaſure," John iii. 34. By reaſon of this fulness ofgrace inherent inhim, he is " fairer
" than the children ofmen," Pfal. xlv. 2. excelling all the faints in ſpiritual luftre and gracious excellencies.
Secondly, In the dignity and authority put upon him. He is crowned King in Sion; all power in heaven and earth is given unto him, Mat. xxviii. 18. he is a law-giver to the church, James iv. 12. all acts of worship are to be performed in his
name ; prayer, preaching, cenfures, facraments, all to be adminiftred in his name. Church-officers are commiffioned by him, Eph. iv. II . The judgment of the world in the great day will be adminiſtred by him ; Mat. xxv. 31. "Then ſhall
" he fit upon the throne ofhis glory."
To conclude, JeſusChriſt ſhall have glory and honour a VOL. II. Yy
346 The Method of Grace. SERM . XIV.
ſcribedtohim for evermore, by angels and ſaints, upon the accountofhis mediatorial work : this ſome divines call his paſſive glory, the glory which he is faid to receive from his redeemed ones. Rev. v. 8, 9, 10. " And when he had taken the book, " the four beafts, andthe four andtwenty elders, felldown be- " fore the Lamb, having every one of them harps, andgolden
" vials full ofodours, which are the prayers ofthe faints ; and
" they fung a new song, ſaying, Thou art worthy to take the
book, and to open the feals thereof: for thou waſt flain, and " haft redeemed us toGodby thy blood, out ofevery kindred, " and tongue, and people, and nation," &c. And thus you fee, that our Lord Jesus Chrift is, upon all accounts, the Lord
ofglory. The uſes follow.
Inference 1. How wonderful was the love of Christ, the Lordofglory, to befo abusedandhumbled, ashe wasfor us , vile andfinfulduft? Itis aſtonithing to conceive, that ever Jefus Chriſt ſhould strip himself of his robes of glory, to clothe himself with the mean garment of our flesh : O what a ſtoop did he make, in his incarnation, for us! If the moſt magnificent monarch upon earth hadbeen degraded into a toad; ifthe fun intheheavens had been turned into a wandering atom; if the moſt glorious angel inheaven had been transformed even into a fly; it had been nothing to
the abaſement ofthe Lord ofglory. This act is every where celebrated in ſcripture, as the great mystery, the astonishing wonder of the whole world, 2 Tim. iii. 16. Phil. ii. 8. Rom .
viii. 3. The Lord of glory looked not like himself, when he came in the habit of a man ; Ifa. liii. 3. Wehid, as it were, " our faces from him : " Nay, rather like a worm, than a man ;
Pfal. xxii. 6. " A reproach of men,and deſpiſed of the people." Thebirds of the air, and beasts of the earth werehere provid-
ed of better accomodations than the Lord of glory, Mat. viii.
" Oſtupendous abaſement ! Olove unspeakable ! Though " he was rich, yet for our fakes he became poor, that we through " his poverty might be rich," 2 Cor. viii. 9. He put off the crown ofglory, to put on the crown ofthorns: Quanto pro me vilior, tanto mihi charior, ſaid Bernard ; The lower he humbled bimſelf for me, the dearer he ſhall be to me.
20.
Infer. 2. How transcendently glorious is the advancement of believers, by their union with the Lord ofglory! This, alſo, is
an admirable and astonishing myſtery; it is the highest dignity of which our nature is capable, to be hypostatically united; and the greatest glory of which our perfons are capable, to be
myfiically united to this Lord ofglory; to be bone of his
SERM . XIV . 347 The Method of Grace. bone, and fleſh of his fleſh. O what is this ! Chriſtian doft
thou know and believe all this, and thy heart not burn, within
thee, in love to Chrift ? O ! then, what a heart haft thou ? What art thou, by nature, but finfulduſt, a loathſome finner,
viler than the vileft creature, caſt out to the loathing of thy
perſon in theday of thy nativity ! O that ever the Lord of glory ſhould unite himself to ſuch a lump ofvileneſs ! take fuch a wretch into his very boſom ! Be astonished, O heavens
and earth, at this ! this is the great myſtery which the angels
ſtooped down to look into: Such an honour as this, could never have entered into the heart of man . It would have ſeemed a rude blafphemy in us, to once have thought, or ſpoken ofſuch a thing, had not Chriſt made firſtthe motion thereof: Yethow long didſt thou make this Lord ofglory wait uponthy
undetermined will, before he gained thy conſent ? Might he not juſtly have ſpurned thee into hell, upon thy firſt refuſal , and never have made thee ſuch another offer ? Wilt thou not fay, Lord, what am I, and what is my father's houſe, that fo great a King ſhould ſtoopſo farbeneath himself, to fuch a worm
as I am ! That ſtrength ſhould unite itſelf to weakneſs, infinite glory to ſuch baſeneſs ! O grace, grace, for ever tobe admired !
Infer. 3. Is Jeſus Chriſt the Lord of glory ? Then let noman count himself dishonoured by fuffering the vilest indignities for hisfake : The Lord of glory putsgloryupon the very fuffering you undergo in this world for him. " Mofes eſteemed the re-
66 proaches ofChriſt greater riches than the treasures ofEgypt," Heb. xi. 26. he caſt a kingdom at his heels, to be crowned with
reproaches, for the nameof Chriſt. The diadem of Egypt was nøt half ſo glorious, as felf-denial for Chriſt. This Lord of glory freely degraded himself for thee, wilt thou ſtand hefitat-
ingwith him upon terms ? It iscertainly your honour to be difhonoured for Chriſt, Acts v. 41. to you it is given, in behalfof Chrift, notonly to believe, but alſo to fuffer for his fake, Phil.
i. 29. The gift of fuffering is there matched with the gift of faith; itis given as an honorarium, abadge ofhonour to fuffer for the Lord ofglory. As all have not the honour to wearthe crown of glory in heaven, ſo few have thehonour to wear the chain ofChriſt upon earth. * Thuanus reports of LodovicusMarſacus, a knight ofFrance, that, being led to fuffer with
other martyrs, who were bound, and he unbound, becauſe a
Yy 2
* Curme non quoque torque donas, et infignis bujus ordinis militem creas ? Thuanus.
348 The Method ofGrace. SERM. XIV. perſon of honour ; he cried out, " Why don't you honour
" me with a chain, too, and create me a knight of that no- " ble order ?" My brethren, count it all joy when ye fall into divers temptations, James i. 2. (i. e.) trials by ſufferings. Da-
vid thought it an honour tobe vile forGod, and that is a true
obſervation, thatdiſgrace itſelfis glorious when endured forthe Lordofglory.
Infer. 4. Is Chriſt the Lord of glory ? Howglorious, then, Shallthefaints one day be, when theyshallbe made like this glori
ous Lord, and partake of his glory in heaven ? John xvii. 22, " The glory which thou gaveſt me, I havegiven them :" Yea, thevilebodies of believers ſhall be made like to the glorious body of Chrift, Phil. iii. 21. What glory, then, will be communicated to their fouls ? True, his eſſential glory is incommu. nicable ; but there is a glory which Chriſt will communicateto his people. "When he comes tojudge the world, he will come 66 to be glorified in his faints, and to be admired in all them " that believe," 2 Thef. i. 10. Thus he ſeemeth to account his ſocial glory, which ſhall reſultfromhis faints, a great part