SERMON XIX.

SERMON XIX.

SERM. XIX.

The Fountain of Life.

XIX.

SERMON Treats of CHRIST'S Humiliation in his Life.

PHIL. ii . 8. And being found in fashion as a man, he humbled himself, and became obedient to death, even the death ofthe crofs.

THIS ſcripture hath been once already under conſideration, and, indeed, can never be enough confidered : It holds forth the humbled ſtate ofthe Lord Jeſus, during the time of his abode on earth.

The ſum of it was deliveredyou before in this point; Doct. That the state of Christ, from his conception to his refurrection, was a state of deep abasement and humiliation.

The humiliation ofChriſt was propoſed toyou under theſe three general heads or branches; of his humiliation in his incarnation ; his humiliation in his life : and his humiliation in his death.

How he was humbled by incarnation, hath been opened above in the 18th fermon. How he was humbled in his life, is thedeſign of this fermon: yet expect notthat I ſhould giveyou here an exact history of the life ofChriſt. The ſcriptures ſpeakbut littleofthe private part ofhis life, and it is not mydeſign todilateupon allthe memorablepaſſages that theevangeliſts (thoſe faithfulnarratorsofthe life ofChriſt) have preferved for us; but only toobſerveandimprovethoſe moreobſervable particulars in his life, wherein eſpecially he was humbled : and fuch are theſe that follow.

First, The Lord Jeſus was humbledin his very infancy, by his circumcifion according to the law.

For being of the ſtock of Ifrael, he was to undergo the ceremonies, and ſubmit tothe ordinances belonging to that people, and thereby to putan end tothem; forfoitbecame him to fulfil all righteouſneſs.

Luke ii. 21. " And when eight days were accomplished for the " circumciſingofthechild, hisnamewascalledJeſus." Hereby the Son ofGodwasgreatlyhumbled, eſpecially intheſetwo re ſpects.

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1. In thathereby he obligedhimself to keep the whole law *, though hewas the Law-maker ; Gal. v. 3. " For I teſtify again

" toevery man that is circumcised, thathe isadebtor todo the " whole law."

The apostle's meaning is, he is a debtor in regard ofduty, becauſe he thatthinks himselfbound tokeep onepartofthe ceremonial law, doth thereby bind himself to keep it all ; for where all the parts are inſeparably united, (as theyare inthe law ofGod)we pull alluponus, by engaging or meddlingwith any one. Andhe that is a debtor induty to keepthewholelaw, quicklybecomes adebtorin regard of penalty, not being able to keep any part of it.

Chriſt therefore comingas our furety,topay both thoſe debts, the debt ofduty, and thedebtofpenalty tothe law; he, by his circumcifion, obliges himfelf topay the whole debt of duty, by fulfilling allrighteoufness: and though his obedience to itwas ſo exact and perfect, that he contracted no debt ofpenalty for any tranfgreffion ofhis own ; yet he obliges himself topaythat debt of penalty whichwe hadcontracted,by fuffering allthe painsdueto tranfgreffors.

This was that intolerable yoke that nonewere able tobear but Chriſt, Acts xv. 10. And it was no ſmall abafure of Chriſt tobind himself tothe law, as a ſubject made under it: Forhe was the Law-giver, above all law: and herein that fovereignty ofaGod(oneofthe choice flowers in the crownof heaven) was obfcured and veiledby his fubjection.

2. Hereby hewas repreſented tothe worldnotonly as afubject, but alfo asafinner for though he was pure and holy, yetthis ordinance paffing uponhim, ſeemed to imply as if corruption had indeed been in him, which must be cut offby mortification.

For this was the mystery principally intended by circumcifion †: it ſerved to mindandadmoniſh Abraham, and his feed, of the natural guiltineſs, uncleanness, and corruption oftheirhearts and nature.

SoJer. iv. 4. " Circumciſe " yourselves unto the Lord, andtake awaythe forefkins ofyour

66 hearts, ye men ofJudah ;" i. e. the finfulness and corruption ofthem. Hence the rebellious and unmortified are called " tiff- "neckedanduncircumciſedinheart," as it isActs vii. 51. And *Chriſtwas circumciſed and preſented, (Luke ii. 22.), becauſe hebecame fubject, not only to the eternal and moral law, but alfo to the ceremonial and every other divine law.

Ames. Meditat.

+Such ceremonial obſervations were ſo manyacknowledgements of fin ; therefore Chriſt, who was made fin for us, conformedto themveryfuitably. Ames. Med. p. 101. i

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as it ſervedtoconvince ofnaturaluncleanness, ſo it ſignifiedand andfealed" theputting offthe body ofthe finsof the fleſh," as the apoſtle phraſeth it, Col. ii. 11. Now, this beingthe endof

Godinthe inſtitution of this ordinance for Abraham and his ordinary feed, Chriſt, inhis infancy,by submitting to it, did not only veil his fovereignty by ſubjection, but was alſo reprefented as a finner tothe world, though most holy and pure inhimfelf.

Secondly, Chriſt washumbledby perfecution, and thatinthe verymorningofhis life : he wasbaniſhed almoſt asfoonasborn.

Matth. ii. 13.

Flee into Egypt (faith the angel toJoſeph) and " be thou there until I bring thee word, for Herod will feek

" theyoungchild to destroy him." Ungrateful Herod ! was this entertainment for a Saviour ? what, raiſe a country against him, as ifa destroyer, rather than aSaviour, had landed upon the coaft ? what, denyhimthe protection ofthoſelaws, underwhich he was born, and that before he had broken the least punctilio of them ? The child of abeggar mayclaim the benefit andpro. tection of law, as his birth-right; and muſt the Son ofGodbe denied it ! But hereinHerodfulfilled the ſcriptures, whilſt venting his own luſts ; for ſo it was foretold, Jer. xxxi . 15.

And this early perſecution was not obſcurelyhinted in the title of the 22d Plalm, that pſalmwhich looks rather like a history of theNew, than aprophecy ofthe OldTestament ; for as it contains amoſt exact deſcription of Chriſt's fufferings, ſo it is fitted with a moſt ſuitable title, To the chief musician upon Aijeleth

Shabar, which ſignifies the Hind of the morning, or thatdeer, which the hunter rouzesbetimes inthemorning, and ſingles out tohuntdown that day; and ſo theydid by him, as the 16th verſe will tell you ; for, (faith he)," Dogshave compaſſedme,

" the aſſembly ofthewicked have encloſed me."

Upon which Muſculus ſweetly and ingeniouſly deſcants : " † O what ſweet 66 venifon," (faith he), " is the fleſn of Chriſt ! abundantly

" fweeter to the believing foul, than that whichthe noblesof " this world eſteem moſt delicate : and left it ſhould want the " highestandricheſt ſavour toa delicate palate,Chriſt, our hart,

- ‡ O vere cervinam Chriſti carnem, animæ fideli longefapidioremea, quam hujus mundi nobiles in deliciis habent. Ac ne quid

Sapori ac gustui delicato deeffet, nonfimpliciter occisa est nostra cerva,fed antea bene agitata : quemadmodum folent magnates, venando et agitando, antequam capiantet occidant, carnem cervinam fuaviorem, molliorem, ac delicatiorem reddere.

Mufc, in Loc.

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The Fountain of Life.

" was not only killedbuthunted to the purpoſe beforehe was " killed; even as great men uſe,by hunting and chafing, before " theycut the throatof the deer, to render its fleſh more ſweet, tender, and delicate :" Thus was Chriſt hunted betimes out of the country he was born in.

And, no doubt, but where fuchdogs ſcentand wind the Spirit of Chriſt in any, they would purſue them alſo to deſtruction, did not a gracious Providence rate them off.

But to return, howgreata humiliation is this to the Son ofGod, not only to become an infant, but in his in . fancy, to be hurried up anddown, and driven out of his own land as a vagabond !

Thirdly, Our Lord Jesus Chriſt was yet more humbled in his life, by thatpoverty and outward meanneſs which all along attended his condition: he lived poor and low all his days, fo ſpeaks the apostle, 2 Cor. viii. 9.

Though he was rich, yet " for our fakes he became poor ;" ſo poor, that he was never

owner of ahouſe to dwell in, but lived all his days in other mens houſes, or lay in the open air.

His outward condition was more neglected anddeſtitutethan that of the birds of the air, or beaſts of the earth; fo he told that ſcribe, who profeſſed ſuch readiness and reſolution to follow him, but was foon cooled, when Chriſt told him, Matth. viii. 20. " The foxes

" have holes , and the birds of the air have neſts; but the Son " of man hath not where to lay his head."

It was a common faying among the Jews, when the Meffiah comes, he willnotfind. a place tofit down in *.

Sometimes he feeds upon barley-bread and broiled fiſh; and ſometimes he was hungry, and had nothing to eat, Mark xi. 12.

As for money, he was much a ſtranger to it ; when the tribute-money was demanded ofhim, he and Peter were not ſo well furnished to make half a crown betwixt them topay it †, but muft work a miracle for it, Mat. xvii. ult.

He came not tobe miniſtred unto, but to minifter, Mat. xx. 28. not to amaſs earthly treasures, but to bestow heavenly ones . His great and heavenly foul neglected and deſpifed thoſe things, that too many of his own too much admire and profecute. He spent not a careful thought about thoſe things

* This paſſage is manifeſtly taken from among theſe which the Jews, even then, carried about as traditions of the fathers, concerning the coming of the Meſſiah ; and is applied accordingly : fuch was the ſaying of the Gemarifts, that when he came, there would notbe aplace for him to fitdown, or to reſt hisbody on.

Heinfius on this paſſage.

† The word Στατηρ, which in Matth. xvii. 27. is rendered a piece ofmomcy, contained twodrachmas, andwas in value 2s. 61

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that eat up thousands and ten thousands ofour thoughts.

Indeed he came to behumbled, and to teach men by his example the vanity of this world, and pour contempt upon the enſnaringglory of it ; andtherefore went before us in a ‡ choſen and voluntary poverty : yet he lived not a mendicant life neither ; butwas ſometimes fed by ordinary, and ſometimes by miraculous and extraordinary ways.

He had wherewith to ſupport that precious body of his, till the time was came to offer it up to God ; but would not indulge and pamper that fleſh, which he purpoſely affumed tobe humbled in.

Fourthly, Ourdear Jeſus was yet further humbled in his life, by the horrid temptations wherewith Satan affaulted him, than whichnothingcould be more grievous tohisholy heart || . The Evangeliſt gives us an account ofthis in Luke iv. from the firſt tothe fourteen verſe : in which context you findhow the bold and envious ſpirit meets the Captain of our falvation in the field, comes up with him in the wilderness, when he was folitary, andhad not aſecond with him, ver. 1. there he keeps him fafting forty days and forty nights, to prepare him to cloſe with his temptation: all this while Satan was pointing and edging that temptation, with which at laſt he reſolves to try the breaſt of Chriſt by a home thrust, verſe 2. By this time he ſuppoſes

Chriſt was hungry (as indeed hewas) and nowhe thought itwas time to make his affault, which he doth in a very fuitable temp. tation at firſt, and with variety of temptations, trying ſeveral weapons upon him afterwards.

But when he had made a thruſt at him with that firſt weapon, in which he eſpecially truſted " command that theſe ſtones may be made bread," ver.

3. and faw how Chriſt had put itby, ver. 4.then he changes poſtures, and affaults him with temptations toblafphemy, even

" to fall down and worship the Devil."

But when he saw he could faſtennothing on him, that he was aspurefountain water in a chriſtal phial, how much foever agitated and ſhaken, no dregs, or filthy ſediment would riſe, but he remained pure ſtill :

Ifay, feeing this, he makes a politicretreat, quitsthe field for a ſeaſon, ver. 13. yet leaves it cum animo revertendi, with a reſo- † Chriſt's povertywas not in conſequence ofany fingular vow, or like that of a mendicant.

Ames. Med. p. 104.

|| It is the fullest and moſt ordinary ſeaſon for Satan to tempt, whenhe fees men hungering and thirſting after temporal things ; as the fowler prepares his net eſpecially in the winter ſeaſon, when the birdshave nothingto eat.

Stapletonisprompt. p. 418.

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lution to return to him again. And thus was our bleſſed Lord Jefus humbledby the temptations of Satan: and what can you imagine more burdenſome to him that was brought up from eternitywithGod, delighting in the holy Father, to be now ſhut into awilderness with a Devil, there to be baited ſo many days, andhave his earsfilled, though not defiled, with horrid blafphemy ; quantum mutatus ah illo ? O howwas the caſe alteredwith

Chrift! from what, to what washe now come ? A chafſte womanwould account itno common miſery to bedogged up and down, and folicited byſome vile ruffian, though there were no danger ofdefilement.

Amanwould accountitno ſmall unhappineſs to be ſhut up five or fix weeks together with the Devil, though appearing in ahuman ſhape, and tohear nolanguage butthat of hell ſpoken all that time, and the more holy the man is, the more would he be afflicted to hear fuch blafphemies malignantly ſpat upon theholy and reverend name of God ; much more to be ſoli. citedby the Devil to join with him in it : This I ſay would be accounted no ſmall miſery for a man to undergo. How greata humiliation then muſt it be to the great God, to be humbled to this ! to ſee a ſlave ofhishouſe, ſetting upon himfelfthe Lord! His jailor coming to take him prifoner, if he can ! Abaſe apoſtate ſpirit, daring to attempt ſuch things as theſe upon him ! Surely this was a deep abaſement to the Son ofGod.

Fifthly, Our bleſſed Lord Jesuswas yetmore humbled in his life thanall this, and thatby his own Sympathy with others, under all the burdens that made them groan.

For he, much more than Paul, couldſay, who is afflicted, and I burn not ? He lij all his time as itwere in an hoſpital among the fick and wounded. And ſo tender was his heart, that every groan for fin, or under the effects offin, pierced him fo, that itwas truly faid, " himſelf bare our fickneſſes, and took our infirmities,"

Mat. viii. 16. 17. Itwas ſpokenuponthe occafion offome poor creatures that were poffefſedby the Devil, and brought to him tobe difpoffefſed.

Itisfaid ofhim, John xi. 33. " Thatwhen " he saw Maryweeping, and theJews alſo weeping which came

" with her, he groaned in the Spirit, and was troubled."

And ver. 35. Jesus wept : yea, his heart flowed with pity for them thathadnotonedrop ofpity for themselves.

Witneſs his tears ſpent upon Jerufalem, Luke xix. 41, 42. He foreſaw the mifery thatwas coming, though they never foreſaw, nor feared it.

O how it pierced him to think of the calamities hanging overthat great city ! Yea, he mourned forthem that could not

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mourn for their own fins.

Therefore it is faid Mark iii. 5.

" He was grieved for the hardness of the peoples hearts."

So that the commendation ofa good phyſician, that he doth as it were die with every patient, was moſt applicable to our tender. hearted phyſician.

This was one of those things that made him " aman offorrows, and acquaintedwith griefs."

For the more holy any is, the more he is grieved and afflicted for the fins of others ; and the more tender any man is, the more he is piercedwith beholding the miſeries that lie upon others. And it is ſure, never any heart more holy, or more fenfible tender and compaffionate than Chriſt's.

Sixthly, Lastly, That which yet helped to humble him lower, was the ungrateful, and moſt baſe and unworthy entertainment the worldgave him.

He was not received or treated like a Saviour, but as the vileft of men. Onewould think that he who came from heaven, " to give his life a ranſom for many,"

Mat. xx. 28.

He that was, " not fent to condemn the world, "

but that the world through him might be ſaved," John iii.

17.

He that came " to diffolve the works ofthe Devil,"

I John iii . 8. knock off the chains , open the prifon-doors, proclaim liberty to the captives," Ifa. lxi. 1.

I fay, when ſuch a Saviour arrived, O with what acclamations ofjoy, and demonſtrations ofthankfulness, ſhould he have been received ?

Onewould have thought they ſhould even kiſs the groundhe

trodupon: but instead of this, he was hated, John xv. 18. He was deſpiſedby them, Mat. xiii. 55.

So reproached, that he became " the reproach of men," as who ſhould ſay, a corner for everyone to ſpit in; abutt for every baſe tongue to ſhoot at,

Pfal. xxii . 6.

Accused of workinghis miraclesby the powerof the Devil, Mat. xii. 24.

He was trod upon as a worm, Pfal. xxii . 6.

They buffetted him, Mat. xxvi. 67. ſmote him onthe head, Mat. xxvii. 30. arrayed him asa fool, ver. 20. ſpat in his face, ver. 30. deſpiſed him as the baſeſt ofmen, " this fellow

" faid," Mat. xxvi. 61.

One of his own followers fold him, another forfwarehim, and all forſookhiminhisgreateſt troubles.

All this was a great abaſement to the Son ofGod, who was not thus treatedfor a day, or in one place, but allhis days, and in all places. " He endured the contradiction of ſinners a- " gainst himself."

Intheſe particulars I have pointed out to you fomething ofthe humble life Chriſt lived in the world.

From all theſe particulars ſome useful inferences willbe noted.

Inference 1. From the firſt degree of Chrift's humiliation, in ſubmitting tobe circumcifed, and thereby obliging himself

Kk2

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tofulfilthewholelaw, it followed, thatjustice itſelfmayfet both band and seal to the acquittances and discharges of believers .

Chrifthereby obliged himself to be the law's pay-mafter, to pay its utmoſt demand; to bear that yoke of obedience that never anybefore him could bear. And as his circumcifion obliged himtokeep thewholelaw ; ſo hewas moſt preciſe and punctual in the obſervation of it * : ſo exact, that the ſharp eye ofdivine juſtice cannot eſpy the the leaſt flaw in it; but acknowledges full payment, and ſtands ready to fign the believer a full acquittance. Rom. iii. 25. " ThatGod may be juſt, and the jufti- " fier ofhim that believes in Jeſus." Had not Chriſt been thus obliged, we had never been difcharged. Had not his obedience beenan intire, compleat and perfect thing, our juſtification could not have been ſo. He that hath aprecious treafure, willbe loath to adventure it in a leaky veſſel : wo to the holieſt manon earth, ifthe ſafetyofhis precious foul were to be adventured on the bottom of the beſt duty that ever he performed.

But Chriſt's obedience and righteouſneſs is firm and found; a bottom that we may fafely adventure all in.

Inference 2. From the early flight ofChriſt into Egypt, we infer, That thegreatest innocency andpiety cannot exempt from persecution and injury. Who more innocent than Chrift ? And whomore perfecuted ? The world is the world ſtill. "I have

" giventhem thy word, andthe world hath hated them," John xvii. 14.

The world lies in wait as a thief for them that carry this treaſure; theywho are empty ofit may ſing before him, heneverſtopsthem: butperſecution follows piety, as theſhadow doth the body.

2 Tim. iii. 12. "All that will live godly in " Chriſt Jeſus, muſt ſuffer perfecution."

Whosoever reſolves to live holily, muſt never expect tolive quietly. It is godlineſs, andgodliness inChrist Jesus, i. e. ſuch asis derived from Chriſt, true godliness ; and it is true godlineſs as it is manifeſted in practice. Allthat will live godly, that will exertholineſsintheir lives, which convinces and gallsthe conſciences ofthe ungodly.

It is this enrages, for there isan enmity and antipathy betwixt them: andthis enmity runs ina blood; and it is tranfmitted with it fromgeneration togeneration, Gal. iv. 29. "As then,

" he that wasbornafterthe fleſh, perſecuted him that was born " after the Spirit; even ſo it is now." Mark, ſo itwas, and * Juſtification is one individual perfect act, of which all, who areintereſtedin it, partake equally.

Woleba

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The Fountain of Life. ſo ſtill it is. " * Cain's club is ſtill carried upand down redded

" with the blood ofAbel," ſaid Bucholtzer ; but thus it must be, to conform us unto Chriſt : and O that yourſpirits, as well as your conditions, may better harmonize with Chriſt. He fuffered meekly, quietly,andſelf-denyingly ; be ye like him.

Let itnot be faid ofyou, as it is of the hypocrite, whoſe lufts are only hid, but not mortified by his duties, that he is likeaflint, which ſeems cold; but ifyou ſtrike him, he is all fiery. To dowell, and ſuffer ill, is Chriſt-like.

Inference 3. Fromthe thirdparticular ofChriſt's humiliation, I infer, that fuch as arefull of grace and holiness, may bedeſtitute andempty of creaturecomforts. What an overflowing fulness ofgrace was there in Chriſt ? and yet towhat a low ebb did his outward comforts ſometimes fall ? and as it fared with him, ſo with manyothers now in glory with him, whilst they were in the way to that glory ; 1 Cor. iv. 11. " Even to this

" preſenthour, weboth hunger, and thirſt, and are naked, and " buffetted, and have no certaindwelling place."

Their fouls were richly cloathedwith robes of righteousness, their bodies naked or meanly clad.

Theirfouls fed high, even on hidden manna, their bodies hungry.

Let usbe content (faith Luther) with our hard fare; for do we not feaſt with angels upon that bread of life ? Remember when wants pinch hard, that theſe fix no marks of God's hatred upon you. He hath dealt no worſe with youthan hedid with his own Son.

Nay, which of you is not better accomodated than Chriſt was ? If you be hungry or thrifty, you have ſome refreshments; you have beds to lie on; the Son ofman had not were to lay his head; the heirof all things hadſometimes nothing toeat. And remember you aregoing to a plentiful country, where all your wants will be ſupplied; " poor in the world, rich in faith, and heirs of " the kingdom which God hath promised," James ii. 5. The meanneſs ofyourpreſent, will add to the luftre of your future condition.

Inference4. From the fourth particular of Chriſt's humiliation in his life, by Satan's temptations, we infer, That those in whom Satan hath no interest, may have most troublefrom him in this world, John xiv. 30. " The Prince of this world cometh,

" and hath nothing in me."

Where he knows he cannot be a conqueror, he will not cease to be a troubler.

This bold and daring ſpirit adventures upon Chriſt himself; for doubtleſs he * Multi adhuc funt, qui clavemfanguine Abelis rubentem cira cumferunt.

Bucholtz .

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1 was filledwith envyatthe fight ofhim, and would dowhathe could, though tonopurpoſe, toobſtruct the bleſſed deſign in his hand.

And it was the wisdom and love of Chrift to admit him to come as nearhim as mightbe, and try all his darts uponhim; that by this experiencehe mightbe filled with pity to faccour them that are tempted. And as he fet on Chriſt, ſo much morewillhe adventure upon us; and but too oft comes offaconqueror. Sometimes he ſhoots the fiery darts ofblafphemous injections.

These fall as flashes of lightning on thedry thatch, which inſtantly fets all in a combuftion. And justfo it is attended with an after thunder-clap ofinward horror, that ſhivers the veryheart, and ſtrikes all into confufionwithin.

Divers rules are preſcribed inthis cafe torelieve poor diſtrefſedones. One adviſeth to think feriously on that which is darted fuddenly, and todoby your hearts as men uſed to do withyoung horses, that are apt to ſtart and boggle at every thing in the way; we bring themcloſe to the things they fright at, make them lookon them, and ſmell to them, thattime and better acquaintance with ſuch things, may teach them not to ſtart.

Others adviſe to diverſions of the thoughts, as much as maybe, to thinkquite another way.

Theſe rules are contrary to one another, and I think ſignify but little to the relief ofa poor foul fodiſtreſſed.

The beſt rule, doubtless, is that ofthe apostle Eph. vi. 16.

" Above all, taking the ſhield offaith, wherewith ye ſhallbe " able toquench all the fierydarts of the wicked."

Act your faith, my friends, uponyour tempted Saviour, who paſſed through temptationsbefore you:and particularly exerciſe faith onthreethingin Chriſt's temptations.

1. Believingly confider, how great variety of temptations were tried upon Chrift; and ofwhata horridblafphemous nature that was, falldown andworship me.

2. Believingly confider, that Chriſt came offa perfect conqueror in theday ofhis trial, beat Satan outof the field.

For he fawwhathe attempted on Chriſt was as impoſſible as to batter the body of the fun with ſnow-balls.

3. Lastly, Believe that the benefits of thoſe his victories and conquefts are for you; and thatforyour fakes he permittedthe tempter to come ſo nearhim : as you find, Heb. ii, 18.

Object. Heb. iv. 15. Ifyou fay, true, Chriſt was tempted as wellas I; but there is avaſt difference betwixt his temptations and mine: for the prince of this world came, and foundnothinginhim, John xiv. 13. He was not internally defiled, tho'

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The Fountain of Life. externally affaulted; but I amdefiledby them as well as troubled.

Sol. This is a different cafe.

True, it is ſo, andmust be fo, or elſe it had fignified nothing toyour relief.

Forhad Chrift been internallydefiled, he hadnot been a fit Mediator foryou; nor could you have had any benefit, either by his temptations, or fufferings for you.

But he being tempted, and yet ſtill eſcaping the defilement of fin, hath notonly fatisfied for the fins you commit when tempted, but also got an experimental fenſe ofthe miſery ofyour condition, which is in him (though now in glory) as a ſpring of pity and tender compaſſion to you.

Remember, poor tempted Chriſtian, "the God of peace ſhall " ſhortly tread Satan under thy feet," Rom. xvi. 20.

Thou ſhaltfet thy foot on the neck ofthat enemy : and as foon asboth thy feet are over the threshold of glory, thou ſhalt caftback a ſmiling look, and fay, now, Satan, do thy worſt ; now I am there where thou canst not come.

Mean while, till thou be out ofhis reach, let me advisethee togo toJeſus Chrift, and openthe matter to him; tell him how thatbaſe ſpirit falls upon thee, yea, ſets upon thee, even in his prefence : intreat himto rebukeandcommandhimoff: beghim to conſider thy cafe, and ſay, Lord, doft thou remember how thy own heartwas once grieved, though notdefiled, by his affaults ? I have grief and guilt together upon me. Ah Lord; I expect pity and heip from thee ; thou knoweſt theheart ofa ſtranger, the heart of a poor and tempted one.

This is fingular relief in this cafe. O try it!

Inference 5. Was Chriſtyet more humbled,by his own fympathy with others in their diſtreſſes ? Hence we learn, that a compaffionate fpirit, towards ſuch as labour under burdens of fin, or affliction, is Chriſt-like, and truly excellent: this was the Spirit of Chrift : O be like him ! Put on as the elect ofGod, bowels of mercy, Col. iii. 12.

Weepwith them thatweep, " and rejoice with them that rejoice," Rom. xii. 15.

It was Cainthatfaid, " am I my brother's keeper ?" Bleffed Paul was

ofa contrary temper, 2 Cor. xi . 29. " Who is weak, and I am " notweak ? Who is offended, and I burn not ?" Three things promote ſympathy in Chriſtians, oneis the Lord's pityforthem ; he doth as it were fuffer with them; " in alltheir afflictions he

1 was afflicted †; " Ifa. lxiii. 9.

Another is, the relationwe fu- + In all the afflictions, loſſes, and troubles that befal believers,

Chrift faith, Half mine yea, he not only bears half, but all the burden,

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ſtain toGod's afflicted people: theyare members with us inone body, and the members ſhouldhavethe ſame careofone another,

1 Cor. xii. 25.

The laſt is, we know nothow foon ourſelves may needfrom others, what others nowneed fromus . "Reftore

" himwith the ſpiritofmeekness, conſidering thyself, leſt thou " alſo be tempted," Gal. vi . 1.

Inference 6. Did theworld help onhumiliation ofChriſt by their baſe andvile uſage ofhim? Learn hence, that thejudgment the worldgives ofperfons, and their worth, is little to be regarded.

Surely it diſpenſes its ſmilesand honours very prepoſterouſlyand unduly. In this reſpect, among others, the faints are ſtiled perſons, " ofwhom the world is not worthy," Heb . xi. 38. i. e. it doth not deferve to have ſuch choice ſpirits as theſe are, left in it, ſince itknows not how to use or treat them .

Itwas the complaint of * Salvian, above eleven hundred years ago; " if any of the nobility (faith he) do but begin to turn

" to God, preſently he loſeth the honour of nobility ! O in " how little honour is Chriſt among Chriſtian people, when

" religion ſhall make aman ignoble ! "

So that (as he adds) " many are compelled tobe evil, left they ſhould be eſteem- " ed vile."

And indeed, if the world gives us any help to diſcover the true worth and excellency ofmen by, it is by the rule ofcontraries, for the moſt part.

Where it fixes its marks ofhatred, we mayusually find thatwhich invites our reſpectand love.

It should trouble us the leſs to be under the flights and diſreſpects of ablind world. " I couldbe even proud uponit,"

(faith + Luther) " that I see I have an ill name fromthe world."

" And ‡ Jerom bleſſedGod thatcountedhim worth to be hated " ofthe world."

Labour to ſtand right in the judgment of God, and trouble not thyself for the raſh and headlongcenſures ofmen.

Letwickedmen, faith one, cut the throatofmy credit, and do as they like beſt with it; when the wind of their calumnies hath blown away mygood name from me in theway to burden, and more than all; for he bears us and our burdens too.

O that more of his Spirit dwelt in his people. We are, or have been, or may be what he is.

* Si quis ex nobilitate converti ad Deum cæperit, statim bonorem nobilitatis amittit.

O quantulus in Chriftiano populo bonor Chriſti eſt ubi religio ignobilitatem facit !

Salv. lib. 4. deGub.

Dei.

+ Superbus fio, quod video nomen peſſimum mihi crefcere; gaudeo rebellis dici.

Luth .

† Gratias ago Deo meo, quod dignus fum, quem mundus oderit.

Hieron,

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The Fountain of Life. heaven, Iknow Chriſt will take my name out ofthe mire, and wash it, and reſtore it tome again .

Inference 7. From the whole of Chriſt's humiliation in his life, learn youto paſs through allthe troubles ofyour life with a contented compoſed ſpirit, as Chriſt your forerunner did .

Hewas perfecuted, and bare it meekly; poor, andnever murmured; tempted, and never yielded to the temptation; reviled, and revilednot again. Whenye therefore paſs through any of theſe trials, look to Jefus, and confider him.

See how he that paffed through thoſe things before you, managed him. felf in like circumitances ; yea, notonly beat the way by his pattern, and example for you, buthathin every one of thoſe

conditions leſt a bleſſing behind him, for them that follow his ſteps.

Thanksbe toGodfor Jesus Christ.

9999999999999

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Opens CHRIST's Humiliation unto Death, in his firſt preparative Act for it.

JOHN xvii . 11. And now Iam no more in the world, but these are in the world ; and I come to thee : Holy Father, keep through thine own name, thosewhom thou hast given me ; that theymay be one, as we are.

E now come the laſt and loweſt ſtep ofChriſt's humiW liation,whichwas inhisfubmittingtodeath,eventhe death of the croſs. Out ofthis deathofChrift, the life of our fouls ſprings up; and in this blood ofthe croſs, all ourmercies fwimtous. Theblood ofChrift runs deep to fomeeyes: the judicious believer fees multitudes, multitudes of inestimable bleſſings in it. By this crimſon fountain I refolve to fit down ; andconcerning the death of Chrift, I shall takediſtinctly into confideration the preparations madefor it: thenature and quality ofit; the deportment and carriage ofdying Jeſus; thefuneralfolemnities withwhich he was buried; and laftly, the bleffed defigns andglorious endsofhis death.

The preparatives for his death were fix.

Three on his own part,and three more by his enemics.

The preparations made byhimselffor it, were,the folemn recommendation ofhis friends

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to his Father; the inſtitution ofa commemorative ſign, to perpetuate and refresh the memory ofhisdeath in the hearts of his people, till he come again. And his pouring out hisfoul to God, by prayer in the garden ; which was the poſturehe choſe tobe found in, whenthey ſhouldapprehend him.

This ſcripture contains the firſt preparative of Chrift for death, wherebyhe fets his houſe in order, prays for his people, and bleffes them before he dies.

The love of Chriſt was ever tender and ftrong to his people; but the greatest manifeſtations of it was at parting. And this he manifeſted two ways efpecially ; viz. in leaving fingularſupports, and grounds ofcomfort with them inhis laſt heavenly fermon, in Chap. xiv: xv. xvi. and in pouring out his foul moſt affectionately to the Father forthem in thisheavenly prayer, Chap. xvii. In this prayer he gives them a specimen, or fample, of that his glorious interceffion-work, which he wasjust thengoing to perform in heaven for them.

Here his heart overflowed, for he was now leaving them, and going to the Father.

The last words ofa dying man are remarkable, how much more a dying Saviour ? I shall not launch out into that bleſſed ocean of precious matter contained in this chapter, but take immediately into confiderationthe words that I read, wherein I find aweighty petition, ſtrongly followed and fet home with many mightyarguments,

1. We have here Christ's petition, or requeſt in behalf of his people, notonly thoſe onthe place,but all others that then did, or afterwards ſhould believe on him.

And the fum of whathe here requeſts for them is, that his Father would keep them through his name.

Where you haveboth the mercy, and themeans ofattaining it.

The mercy is to be kept.

Keeping implies danger. Andthere is a double danger obviated in this request ; danger in reſpect offin, anddanger in reſpect ofruin and deſtruction. To both theſe the people ofGod lie open in thisworld.

Themeansoftheir preſervation frombothis the name, i. e. the power ofGod.

This name of the Lord is that " ftrong tower " towhich therighteous fly, and are ſafe," Prov. xviii . 10. Alas !

It is not your own ftrength orwisdom thatkeeps you, but ye are kept by the mighty power ofGod.

This protecting power ofGod, doth not, however, exclude our care and diligence, but implies it ; therefore it is added, " Ye are kept by the mighty

" power ofGod, through faith, toſalvation," I Pet. i. 5. God keeps his people, andyetthey are to keep themselves in thelove

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ofGod, Jude. 21. to keep their hearts with alldiligence, Prov. iv. 23.

This is the fum ofthe petition .

2. The arguments with which he urgeth and preſſes on this requeſt, are drawn partly from his own condition, " I am no more

"inthe world;" i. e. Iam going todie ; within avery few hours I ſhall be feparated from them, in regard ofmy corporeal preſence. Partlyfrom their condition; " but these are in the world;" i. e. I muſt leave them inthe midst ofdanger : and partly from the joint interest his Father and himself had in them; " Keep

" thoſethat thou hastgiven me:" With feveral other moſtprevalent pleas, which, in their proper places, ſhallbe anon produced, and diſplayed, to illuſtrate and confirm this precious truth which this ſcripture affords us.

Doct. That the fatherly care, and tender love of our Lord Jesus Christ, was eminently discovered in that pleading prayer hepoured outfor his people at his parting with them.

It pertained tothe priest and fatherofthe family tobleſs the reft, eſpecially whenhe was to be ſeparatedfrom thembydeath .

This was a rite in Ifrael. When good Jacob was grown old, andthe timewas comethat he ſhould be gathered to his fathers, then " he bleſſed Joſeph, Ephraim, and Manaſſeh, ſaying, God,

" beforewhom my fathers Abraham and Iſaac did walk, the " Godwhich fed me allmy lifelong untothisday, the angel

" which redeemed me from all evil, bleſs the lads," Gen. xlviii.

15, 16.

This was * a propheticaland patriarchalbleſſing : not thatJacob could bless as Godbleſſes; hecould speak the words ofbleffing, but he knew the effect, the real bleſſing itſelf, depended upon God. And though,he bleſſed authoritatively, yet not poteftatively; i. e. he could, as the mouth ofGod, pronounce bleſſings, but could not conferthem t.

Thus he bleffedhis children, as his father Ifaachad alfo bleſſed him be- :

L12 * Jacob deſared tobleſs his fons,notwithacommon, but with a prophetic and patriarchal bleſſing; for he knew thathe only could ſpeak the words, but the effect depended on another; therefore he fought the bleſſing from him, with whom ſpeaking and doing are one and the ſame thing, i. e. Godhimself.

Ainsworth in loc.

+ Blefling is either poteſtative, which is to confer temporalblef. fings by a mere act of the will; or authoritative, which is, by virtue of one's office, to pray for, and to pronounce temporal or e ternal bleſſings to be conferred byGod.

Pareusa

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SERM. XX fore hedied, Gen. xxviii. 3. and all theſebleſſings weredeli vered prayer-wile.

NowwhenJeſus Chriſt comestodie, he willbleſs his chil. drenalſo, and therein willdiscover how much dear, and ten derlovehehadfor them : " Havinglovedhis own, which were

* in the world,heloved them to the end," John xiii. 1. The laſtact ofChrift inthisworld, was an act ofbleſſing, Lukexxiv.

50,51.

Toprepare this point for uſe, I will here open, First, The mercies which Chriſt requested of the Father for them.

Se condly, The arguments usedby him to obtain theſe mercies.

Thirdly, Why he thuspleaded forthem whenhe was to die.

Fourthly, and lastly,How all this gives fullevidence ofChrift's tender care, and love tohis people.

First, We will enquirewhat thoſemercies and fpecial favours were,which Chriſtbegged forhis people, when hewas todie.

And, we find, amongothers, theſe five ſpecial mercies defired for them, in this context.

1. The mercy of preſervation, both from fin and danger : fo in the text ; "Keep, through thine own name, thoſewhom

" thou haftgiven me :" Which is explained,verſe 15. " I pray " not that thou shouldſt take them out ofthe world, but that " thou ſhouldſt keep them from the evil."

We, in ours, and the faints that are gone, in their respective generations, have reaped the fruit ofthis prayer. How elſe comes it to paſs, that our fouls are preſerved amidſt ſuch aworldoftemptations, and theſe affilled andadvantaged byour own corruptions ? How is it elfe, that ourperſons are not ruinedanddestroyed amidst fuch multitudes ofpotent, andmalicious enemies, thatare ſet on fire ofhell? Surely, the prefervation ofthe burning buſh, of the three children amidst the flames; ofDaniel intheDenoflions; are not greater wonders, than theſe our eyes do daily behold.

Asthe firewouldhave certainly confumed, andthe lions, withoutdoubt, have rended anddevoured, had notGod,bythe interpofitionofhis own hand, ftopped andhindered the effect ; ſowould the ſin that is inus, and the malice that is in others, quickly ruinour fouls and bodies,were it not that thefamehand guards and keeps us every moment. To thathand, intowhich this prayer of Chriſt delivered your fouls andbodies, do you owe all your mercies and falvations, both temporal and fpiritual.

2. Anothermercy he prays for, is the bleſſing of union among themselves.

This he joins immediatelywith the firſt mercy of preſervation, and prays for it in the ſame breath, verſe 11.

"That they maybeone, as we are." Andwellmight hejoin

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them together inonebreath; for this union is notonlyachoice mercy in itſelf,but a specialmeans ofthat preſervation he had prayed forbefore: their union one with another, is a ſpecial means to preſerve them all.

3. Athird defirable mercy that Chriſt earnestly prayed for, was, that his " Joy might be fulfilled inthem," ver. 13. He would provide for their joy, evenwhen the hour ofhis greatest forrow was at hand; yea, he would not only obtain joy for them, butafulljoy : "That myjoymightbe fulfilledinthem."

Itis as ifhehad faid, O my Father, I am to leave theſedear ones inaworldoftroubles andperplexities; Iknow their hearts willbe fubject to frequent deſpondencies ; O let me obtain the cordials ofdivinejoy for them before I go: i wouldnot only have them live, butlivejoyfully; provide for theirfaintinghours reviving cordials.

4. And as a continued ſpring to maintain all the forementioned mercies, he prays " they allmay be ſanctified through the " word oftruth," ver. 17. i. e. more abundantly fanctifiedthan yet they were, by a deeper radication ofgracious habits and principles in their heart.

This is a fingular mercy in itſelf, to have holineſs ſpreading itſelf over and through their fouls, as the light ofthe morning. Nothing is in itſelfmore deſirable.

And itis alſo a ſingular help totheir perfeverance, union, and fpiritual joy, which he had prayed for before, and are all advancedby their increaſing ſanctification.

5. And lastly, as the complement and perfection of allde firable mercies, he prays, " that they maybe with him, where

" he is, tobehold his glory," ver. 24.

This is the beſt and ultimate privilege they are capable of.

The end ofhis coming down fromheaven, and returning thither again, all runs into this, tobring many fons anddaughters unto glory.

You fee Chriſt aſks no trifles, no ſmall things for hispeople; nomercies, butthebest that both worlds afford, will fuffice him on their behalf.

Secondly, Let us fee how he follows his requeſts, and with what arguments he pleads with the Father for theſe things : and, among others, I ſmall ſingle out fix choice ones, which are urged inthis text, or the immediate context.

The firſt argument is drawn from the joint intereſt, that bothhimself, andhis Father, have intheirperfons, for whom he prays, "All mine are thine, and thine are mine," ver. 10.

As ifhe ſhould ſay, Father,behold, and confider the perfons I prayfor, they are not aliens, but Chriſtians: yea, they are thy childrenaswell as mine; the very fame on whom thou haſt ſet.

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thy eternal love, and inthat love haſt given them to me ; fo that theyareboththine, and mine: great isour intereſt in them, and intereſt draws care and tenderness.

Every one cares for his own, provides for, and ſecures his own.

Propriety, (even amongit creatures) is fundamental to our labour, care, and watchtulness ; they wouldnotso much prize life,health, eſtates, or children, if they were not their own.

Lord, theſe thine own bymanyties and titles : O therefore keep, comfort, fanctify, and ſave them, for they are thine.

What a mighty pleais this? Surely, Chriſtians, your interceffor is ſkilful in his are work, your advocate wants no eloquence or ability to plead foryou.

The ſecond argument, and thata powerful one, treads , as I may ſay, upon the very heel of the former, inthe next words,

" And Iamglorified in them:" q. d. my glory and honour are infinitely dear to thee ; I know thy heart is entirely upon the exalting andglorifyingofthy Son.

Now, what glory have I in the world, but what comes from my people ? Others neither can,norwillglorify me ; nay, Iamdailyblafphemed and diſhonouredby them: theſe are they fromwhom my activeglory and praife in the world muſt rife.

'Tis true, both thou and I have glory from other creatures objectively ; the works that we have made, and impreſt our power, wisdom, and goodness upon, do foglorify us and honour we have from our very enemies accidentally ; their very wrath ſhall praiſe us: but for active and voluntary praife, whence comes this butfrom the people that were formed for that verypurpose ? Should theſe thenmiſcarry and periſh, where ſhallmy manifeſtative and activeglorybe ? and from whom ſhall I expect it? So that here his propriety and gloryare pleaded with the Father, toprevail for thoſe mercies ; andtheyare both great, and valuablethings with God.

What dearer, what nearer to the heart ofGod ?

Arg. 3. And yet, to make all faſt and ſure, he adds, in the beginning ofthis, verſe 11. a third argument, in theſe words,

"Andnow Iam no more in the world."

Where we must confiderthe fenſe of it, as a propofition, and the force ofit, as an argument.

This propoſition, " I am no more in the world," isnot tobetaken ſimply anduniverfally,as if, inno ſenſe, Chriſt thouldbe any more inthis world : but only respectively, as to his corporal preſence ; this was, inalittle time, tobe removed from hispeople, which had been a ſweet ſpring of comfort to them, inall their troubles.

But now it might have been faid tothe penſivediſciples, as theſons ofthe prophets ſaid toEliſha, alittle before Elijah's tranſlation, " Knowye not that your ma-

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" ſterſhall be taken fromyourheads to day ?" This comfortable enjoyment must be taken from them; this is the fenfe. And here lies the argument ; Father, confider the ſadneſs and trouble I ſhall leave my poor children under.

Whilft I was with them, I was a ſweet relief to their fouls, whatever troubles they metwith : in all doubts, fears, and dangers, they could repair

to me ; in all their ſtraits and wants I ſtill ſupplied them : they hadmycounſels to direct them,my reproofs toreduce them,my comforts to ſupport them ; yea, the very fight of me was an unſpeakable joy, and refreshment to their fouls: but now the hour iscome, and I must be gone.

Allthe comfort, and benefit they had, from my preſence amongst them, iscut off: and, except thou do make up all this to them another way, what will become of theſe children, when their Father is gone ? What will be the cafeof the poor ſheep, and tender lambs, when the ſhepherd is ſmitten ? Therefore, O my Father, look thou after them, fee tothem, for they are thine as well as mine : I am glorified in them, and now leaving them, andremoving out of this world from them.

Arg.4. And yet, to move and engage the Father's care and love for them, he fubjoins another great confideration, in the very next words, drawn from the danger he leaves them in :

" But theſe are in the world." The world is a finful, infecting, and unquiet place ; it lies in wickedness : And a hard thing it will be for fuch poor, weak, imperfect creatures to eſcape the pollutions of it ; or, if they do, yet the troubles, perfecutions, and ſtrong oppoſitions ofitthey cannot eſcape. Seeing therefore

Imust leave thine own dear children, as well as mine,andthoſe fromwhom the glory is to riſe, in the midſt of a finful troublefome, dangerous world, where they can neither move backward nor forward, withoutdanger of fin or ruin : O, fince the cafe ſtands fo, look after them, provide forthem, and take ſpecial care forthem all.

Confiderwho they are, andwhere Ileave them.

They are thy children, to be left in a ſtrange country ; thy foldiers, inthe enemies quarters; thy theep, inthe midst ofwolves; thyprecious treaſure, among thieves.

Arg. 5. Andyet he hath not done, for he refolves to ſtrive hard for the mercies he had asked, and will not come off with a denial ; and therefore adds another argument in the next words, And Icome to thee. As his leaving them was an argument, fo his coming to the Father is a mighty argument alfo.

There is much in theſe words, Icome to thee.

[1, ] thy beloved Son, in which thy foul delighteth ; I, to whom thou never deniedſt any thing. 'Tis not a ſtranger, butafon; not an a

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'Tis I that [come.] I am nowcoming tothee apace, myFather. Icome, tothee ſwimming through a bloody ocean.

I come, treading every step ofmy waytothee inblood,and unspeakable ſufferings; andall this for the fake ofthoſe dear ones I now pray for; yea the deſignand endofmy comingto thee, is for them.

Iam coming toheaven inthe capacity ofan advocate, topleadwith thee forthem. And Icome to [Thee] my Father, and their Father ; my God, and theirGod, Now then, ſince I, that am ſodear, come through ſuch bitterpangs, to thee, ſo dear, fo tender-heartedaFather ; andallthison their ſcoreand account: Since I do but now, as it were, begin, orgivethema little tasteofthatinterceffion work, which I ſhall livefor ever toperform for them in heaven; Father, hear, Father,grantwhat I requeſt. O give a comfortable earnest ofthoſe goodthings which Iamcoming to thee for, and which Iknowthou wiltnotdeny me.

Arg. 6. And, to cloſe up all, he tells the Father how careful hehadbeen to obſerve, and perform that truſt which was committed to him ; " While I was with them in the world, I kept

*" them in thy name; thoſe that thou gaveſt me, I have kept, " and none ofthem is loſt, butthe Son ofperdition," verſe 12 .

And thus lies the argument: Thou committed'ſt to me a certainnumber ofelect fouls, to be redeemedby me ; I undertook the truft, and faid, ifany oftheſebeloft, at my hand let thembe required, I will answer for them everyone to thee.

In pursuance to which truft, I amnowhere onthe earth, ina body offlesh.

Ihavebeen faithful toa point.

I have redeemedthem(for he ſpeaks ofthat as finiſhedanddone, which was now ready to bedone) Ihave kept alfo, and confirmed them hitherto: and now, Father, I committhem to thy care. Lo, here they are, notone is loſt, but the Son ofperdition, who was never given.

With how great care have Ibeen careful for them ! O let them notfail now; let not one ofthem perith .

Thus you feewhat a nervous, argumentative, pleadingprayerChrift poured out to the Father for them at parting.

Thirdly, The next enquiry is, why he thus prayed, and pleadedwithGod for them, when hewas todie ?

And certainly it was, not becauſe the Father was unwilling togrant the mercies he defired forthem: No, they came not with difficulty, nor were they wreſted by mere importunity, out of thehand of an unwilling and backward perſon.

For, he tells us, John vi. 27. " The Father himselflovethyou," i. e. theispropente enough ofhis own accord todo you good.

But the reasons of this exceeding importunity, are,

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1. He foreſaw a great trial then at hand; yea, and all the after-trials of his people, as well as that. He knew how much they wouldbe fifted, and put to, in that hour, and power of darkness, that was coming. He knew their faith wouldbe ſhaken, and greatly ſtaggered by the approaching difficulties, when they ſhould fee theirShepherd ſmitten, and themſelves ſcattered, the Son of man delivered into the hands of ſinners, and the Lord of life hang dead upon the tree, yea, fealed up in the grave.

He foreſaw what ſtraits his poor people would fall into, betwixt a busy devil, and a bad heart ; therefore he prays and pleads with ſuch importunity and ardency for them, that theymight not miſcarry.

2. He was now entering upon his interceſſion-work in heaven, and he was defirous in this prayer to give us a ſpecimen , or ſample, of that part of his work, before he left us ; thatby thiswe might understand what he would do for us, when he ſhould be out of fight.

For this being his laſt prayer on earth, it ſhews us what affections and diſpoſitions he carried hence with him, and fatisfies us, that he who was ſo earnest with God on our behalf, ſuch a mighty pleader here, will not forget us, or neglect our concerns in the other world.

Yet, reader, Iwould have thee always remember, that the interceffion of Chriſt in heaven is carried muchhigher thanthis ; itis performed in a way more ſuitable to that ſtate ofhonour to which he is now exalted.

Here he uſed proſtrations of body, cries and tears in his prayers: there, his interceſſion is carried in a more majesticway, and with more ſtate, becoming an exalted Jeſus.

But yet in this he hath left us a ſpecial aſſiſtance, to diſcover much of the frame, temper, and working of his heart now in heaven towards us .

3. And lastly, he would leave this as a ſtanding monumentof his father-like care, and love to his people, to the end of the world.

And for this it is conceived Chriſt delivered this prayer ſo publicly, not withdrawing from the diſciples to be private withGod, as he did in the garden; but he delivers it in their prefence, " Theſe things which I speak in the world," verſe 13 .

This ιλαλησα, with the circumſtances of place, [in the world], doth plainly ſpeak it to be a public prayer. And not only was it publicly delivered, but it was alſo, by a fingular providence, recorded at large by John, though omittedby the other evangelifts; thatſo it might ſtand to all generations, fora teftimony ofChrift's tender care and love to his people..

Fourthly, Ifyou afk, how this gives evidence ofChrift's tenVOL . I.

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der care and love to his people ? which is the laſt enquiry ; I anfwer, in few words, for the thingis plain and obvious ; it appears in theſe two particulars.

1. His love and care was manifeſted in the choice of mercies for them. He doth not pray for health, honour, long life, riches, &c. but for their preſervation from fin, ſpiritual joy in God, fanctification, and eternalglory.

No mercies but the very best inGod's treaſure will content him.

He was refolved to get all the beſt mercies for his people; the reft he is content ſhould bediſpenſed promiscuously by Providence : but theſe he willfettle as anheritage upon his children. O fee the love of Chrift! lookover all your ſpiritual inheritance in Chriſt, compare itwith the richest, faireſt, ſweeteſt inheritance on earth ; and feewhat poor things theſe are to yours.

O the care of a dear father ! O the love ofa tender Saviour !

2. Besides, what an evidence of his tenderneſs to you, and great care for you, was this, that he ſhould to intently, and ſo affectionately mind, and plead your concerns withGod, at fuch atime as this was, even when a world of forrow encompaffed him on every fide ; a cup of wrath mixed, and ready to be delivered into his hand: at that very time when the clouds of wrath grew black, a ſtorm coming, and ſuch as he never felt before; when one would have thought, all his care, thoughts, anddiligence, ſhould have been employed on his own account, tomind his own fufferings ? No, he doth as it were forgethis own forrows, to mind our peaceand comfort. O love unspeakable.

Corollary 1. Ifthis be ſo, that Chriſt ſo eminentlydiſcovered hiscare and love forhis people,in this his parting hour ; then hence we conclude, The perseverance of the faints is unqueftionable*. Do you hearhowhe pleads ! how hebegs ! how he fills his mouth with arguments ! how he chufeth his words, and fets themin order, how he winds up his ſpirit to the veryhigheftpitch of zeal and fervency ? and can you doubt of fucceſs ?

Can fuch a Fatherdeny the importunity, and ſtrong reaſonings and pleadings of fuch a Son ? O, it can never be ! he cannot denyhim: Chrift hath the art and ſkill of prevailing withGod : hehath (as in this appears) the tongue ofthe learned.

If the heart or hand ofGod were hard to be opened, yet this would openthem; but when the Father himself loves us, and is in- * By this , that obſervation is croſſed; Nem diu tutus, periculo proximus : None can be long ſafe, that dwells near to danger : forhereby they are fafe in the midst ofdanger.

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The Fountain of Life. clined to do usgood,who candoubt of Chriſt's ſucceſs ? "That " which is in motion, is the more eafily moved *."

The cauſe Chriſt manageth in heaven for us is juſt and righteous.

The manner inwhich he pleads is powerful, and therefore the fucceſs ofhis fuit is unquestionable .

The apostle profeſſeth, 2 Cor. i. 3., " We cando nothing " against the truth."

He means it inregard ofthe bent ofhis heart ; he could not move against truth and righteouſneſs.

Andifa holyman cannot, much less will a holyGod.

If Chrift undertake to plead the cause ofhis people with the Father, and uſe his oratory with him, there is no doubt of his prevailing.

Everyword in this prayer is a choſen ſhaft, drawn to the head by a strong and ſkilful hand; you need not queſtion but it goes home to thewhite, and hits the mark ained at. Doth he pray,

" Father, keep, through thineownname, thoſe thou hastgiven " me ?"

Sure they ſhall be kept, if all the power inheaven can keep them. O think on this, when dangers furround your fouls or bodies, when fears and doubts are multiplied within : when thou art ready to ſay in thy haſte, All men are liars, I ſhall one day perish by the hand of fin or Satan ; think on that encouragement Chrift gave to Peter, Luke xxii. 31. " I have

" prayed for thee."

Corollary 2. Again, hence we learn, that argumentative prayers are excellent prayers.

The ſtrength of every thing is inits joints ; there lies much ofthe ſtrength of prayer alfo : how ſtrongly jointed, how nervous and argumentative was this prayer of Chrift ? Some there are indeed, that think we need not argue and plead in prayer with God, but only preſent the matter of our prayers to him, and let Chriſt alone (whoſe office it is) to plead with the Father ; as if Chriſt did not preſent our pleas andarguments, as well as ſimple deſires to God ; as if the choiceſt part of our prayers must be kept back, becauſe Chrift preſents our prayers to God.

No, no Chriſt's pleading is one thing, ours another : " ‡ His and ours are not oppoſed, but " fubordinate ;" his pleading doth notdestroy, but makes ours fuccefsful.

God calls us to plead with him, Ifa. i. 18. "Come 66 now let us reaſon together,"

"God (as one|| obſerves) rea- " foneth with us by his word and providences outwardly, and by the motions of his Spirit inwardly : but we reason with Mm 2 * Quicquid eft in motu, facile movetur.

† We can do that, which we cando juſtly.

† Subordinata nonpugnant.

Mr. Corbet, ofPrayer.

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" him by framing (through the help ofhis Spirit) certain holy arguments, grounded upon allowed principles, drawn from " his nature, name, word, or works."

And it is condemned as avery finful defect in profeſſors, that they did not plead the church's cauſe with God ; Jer. xxx. 13. " There is none to 66 plead thy cauſe, that thou mayeſt be bound up."

What was Jacob's wrestling with the angel, but his holy pleadingand importunity with God ? And how well it pleaſedGod, let the event ſpeak, Gen. xxxii. 24.

Hof. xii. 4. "As a prince he " prevailed, and had power with God."

On which inſtance, a Worthy * thus gloſſeth : " Let God frown, ſmite or wound, " Jacob is at a point, ableſſing he came for, and a bleſſing he

" will have ; " I will not let thee go, (faith he) unless thou " bleſs me."

His limbs, his life might go, but there is nogo- " ing for Chriſt without a pawn, without a bleſſing."

This is the man, now what is his ſpeed ? The Lord admires him, and

honours him to all generations.

"What is thy name ?" faith he ; q. d. I never met with ſuch a man, titles of honour are not worthy of thee : thou shall be called, not Jacob a ſhepherd withmen, but Jacob a prince withGod.

Nazianzen faid ofhis ſiſter Gorgonia, That ſhe was modeftly impudent with God ; there was no puttingher offwith a denial.

The Lord, on this account, hath honoured his faints with the title of, His recorders †, men fit to plead with him, as that word [mazkir] fignifies :

Iſa . lxii . 6. " Ye that make mention of the Lord, keep not 66 filence, give him no reſt."

Itnotes theofficeof him that recorded all the memorable matters ofthe king, anduſed to fuggeſt ſeaſonable items and memorandums of things to be done.

By theſe holy pleadings, " the King is held in his galleries," as it is Cant. vii. 5.

I know we are not heard, either for our much ſpeaking, or our excellent ſpeaking ; it is Chrift's pleadingin heaven, that makes our pleading on earth available : but yet furely, when the Spirit of the Lord ſhall ſuggeſt proper arguments in prayer, and help the humble ſupplianttopreſs them home believingly and affectionately ; ‡when he helps us toweep and plead, to groan and plead,God is greatly delighted in ſuch prayers.

" Thou ſaidſt, I willfurelydo thee good," saidJacob, Gen. xxxii, 12.

It is thine own free promiſe ; I did not go *Dr. Harris, in his fermon on Luke xviii. 6, 7, 8 .

+ םירובזמח Rememorantes, vel, qui reminisci facit resDomini. Mont.

‡ The heart cries toGod more by groans than bywords, and more by tears thanby ſpeaking. Aug. Mr. R.A. vind.

SERM . XX.

The Fountain of Life. onmine ownhead, but thou bidſt mego, and encouragedſt me withthis promise. O this is pleaſing toGod,whenby the ſpirit ofadoptionwe can come toGod, crying, AbbaFather ; Father, hear, forgive, pity, and help me . Am I not thy child, thy fon, or daughter ?

To whom may a child be bold to go, with whommayachild have hope to ſpeed, ifnotwith his father?

Father, hear me.

The fathers of our fleſh are full ofbowels, and pity their children, and know how to give good things to them, when they ask them : When they afk bread or cloaths, will they deny them ? And is not the Fatherof ſpirits more full of bowels, more full of pity ? Father, hear me .

This is that kind of prayer, which is melody in the ears ofGod.

Corollary 3. What an excellent pattern is here, for all that have the charge and government of others committed to them, whether magistrates, miniſters, or parents, to teach them how to acquit themselves towards their relations, when they come to die?

LookupondyingJeſus, ſeehow his care and loveto his people flamedout, whenthe time ofhisdeparture was at hand.

Surely, as we are bound to remember our relations every day, and to lay up a ſtock of prayers for them in the time of our health, fo it becomes us to imitate Chriſt in our earneſtneſs with Godfor them, when we die.

Tho' we die, our prayers die not with us: theyout-live us, and thoſe we leave behind us in the world, may reap the benefit of them, when we are turned to duft.

For my own part, I must profeſs before the world, that I have a high value for this mercy, anddo from thebottom of my heart, bleſs the Lord, who gave me a religious and tender father *, who often poured out his foultoGod for me : he was onethatwas inwardly acquainted with God ; and being full of bowels to his children, often carried them before the Lord, prayed and pleaded withGod for them, weptand made fupplications for them.

This ſtock ofprayers and bleffings left by him before the Lord, I cannot but eſteem above the faireſt in. heritance on earth. O it is no ſmall mercy to have thousands of fervent prayers lying before the Lord, filed up in heaven for

And O that we would all be faithful to this duty! furely our love, eſpecially to the fouls of our relations, ſhould not grow coldwhen our breath doth.

O that we would remember this duty in our lives, and ifGodgive opportunity and ability, us .

* Mr. Richard Flavel, a faithful and laborious preacher of the goſpel, at Hafeler in Warwickſhire, and afterwards in Willerfay in Glouceſterſhire, now withGod.

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fully discharge itwhenwe die; conſidering, as Chrift did, we ſhallbe no more, but they are in this world, in the midst ofa defiled, tempting, troublesome world : it is the laſt office of love that ever we shall do for them .

After a little while we ſhall beno longer ſenſible how it is with them; for (as the church ſpeaks lla. Ixiii. 16. "Abraham is ignorant of us, and " Ifrael acknowledgethus not") what temptations and troubles may befal them, we do not know. O imitate Chriſt your pattern.

Corollary4. To conclude; Hence ye mayfee, what a high esteem and precious value Christ bath of believers ; this was the treaſurewhich he could notquit, he could not die tillhe had ſecured it in a fafe hand : " I come unto thee,holy Father, keep

" through thine own name thosewhom thou haftgivenme."

Surely believers are dear to Jeſus Chrift; and good reaſon, for he hath paiddearfor them : let his dying language, this laſt farewel, ſpeak forhim,how heprized them. " The Lord's por- " tion is his people, Jacob is the lot of his inheritance," Deut. xxxii. 9. " They are a peculiar treaſure to him, above all the people of the earth," Exod. xix. 5.

What is much uponour hearts when we die, is dear tous indeed. O how precious, how dear ſhould Jeſus Chriſt be to us ! Were we firſt and laſt upon his heart; did he mind us, did he pray for us, didhe ſo wrestle withGodabout us, when the forrows ofdeath compaſſed him about ? How much are we engaged, not only to love him, andeſteem him, whilftwe live, but to beinpangs oflove for him, when we feel the pangs of death upon us ! to be eying him, when our eye-ſtrings break! To have hot affections for Chriſt, when our hands and feetgrow cold ! The very last whiſper of our departing fouls ſhouldbe this, Bleffed be Godfor Jesus Christ.

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The Fountain of Life.

SERMON XXI.

Opens the fecond preparative Act of CHRIST for his own Death.

COR. xi . 23 , 24, 25. -The Lord Jesus, thefamenight in which he was betrayed, took bread : and when he hadgiven thanks, he brake it, and faid, Take, eat ; this is my body, which is broken for you : this do in remembrance ofme.

After the samemanner alſohe took the cup, when he hadfupped, faying, This cup is the New Testament in my blood : this do ye, as oft as ye drink it, i remembrance ofme.

CHRIST had nofooner recommended hisdear charge to the Father, but (the time of his deathhafing on) he inſtitutes his laſt ſupper, tobe the laſting memorial ofhis death, in all thechurches, until his fecond coming; therein graciouſly providing for the comfort ofhis people, whenhe ſhould be removed out of their fight.

And thiswas thesecond preparative Act ofChrift, in order tohisdeath : he willfethishouſe inorder, and then die.

This his fecond act manifeſts no less love than the former; Itis like the plucking offthe ring from his finger, when ready to lay his neck upon the block, and delivering it tohis deareſt friends, to keep that as a memorial ofhim : " Take this, &c.

" in remembrance ofme. "

In the words read, are four things notedbythe apoſtle, about this laſt and lovely act ofChriſt, viz. the Author, Time, Inftitution, andEnd ofthis holy, folemn ordinance.

1. The author of it *, The Lord Jesus : It is an effect of his lordly power, and royal authority ; Mat. xxviii. 18. "And Jeſus came, and ſpake unto them, faying, All power is given untome inheaven andearth : Goye therefore.

The government is upon his ſhoulder." Ha. ix. 6. He shall bear the glory, Zech. vi. 13. Who but he that came out of the boſom

" of the Father, and is acquainted with all the counſels that are there, knows what will be acceptable toGod ? And who but hecangive creatures, by his bleffing, their ſacramental efficacy and virtue ? Bread and wine are naturally fit to refresh and * The authority of him who gives theprecept, is the reaſon of theprecept.

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nouriſh our bodies ; but what fitneſs havethey to nourish fouls ?

Surely none, butwhatthey receivefrom thebleſſing ofChrift that inftitutes them.

2. The Time when the LordJeſus appointed this ordinance " Inthe fame night in which he was betrayed :" it could notbe fooner, becauſe the paſſover muſt firſt be celebrated; nor later, for that night he was apprehended.

Itis therefore emphatically expreſſed εν τη νυκτι, in thatfame night, that night for ever tobe remembred.

Hegives, that night, a cordial draught tohis difciples before the conflict: he fettles, that night, an ordinance in the church, for theconfirmation and confolationofhis people, in allgenerations, to the end ofthe world. Byinſtitutingitthat night, he gives abundant evidence of his care for his people, in ſpending ſo much of that little, very little, time hehad left, on their account.

3. The Institution itself; in which we have the memorative fignificative, inſtructive ſigns, and they are bread and wine ; and the glorious mysteries repreſented and ſhadowed forth by them, viz. Jeſus Chriſt crucified ; the properNew Testament nourishment ofbelievers.

Bread and wine are choice creatures, anddo excellently ſhadow forth the flesh and blood ofcrucified Jeſus ; andthat both, in their natural usefulness, and manner ofpreparation.

Their usefulneſs is very great ; bread is a creature neceſſary to uphold and maintain our natural life ; therefore it is called the staff ofbread, Ifa. iii. 1. becauſe as a feeble man depends and leans upon his ſtaff, ſo doth our feeble ſpirits upon bread, Wine was made to chearthe heart ofman, Judg. xi. 13 .

They are both useful and excellent creatures ; their preparations, to become ſo uſeful to us, are alſo remarkable.

The corn muſt begroundin the mill, the grapes torn and ſqueezed to pieces in the wine-preſs, before we can either have bread or wine. And whenall this isdone, they must be received into the body, or they nourish not. So that theſe were very fitcreatures tobe fet apart for this uſe and end.

Ifany object, It is true, they are good creatures, but not precious enough to be the ſignsof ſuchprofound andglorious my. ſteries : It was worth the creating anewcreature, to bethe fign ofthe new covenant.

Let him that thus objects, ask himself, whether nothing be precious without pomp? The preciouſneſs of theſe elements is not somuch from their own natures, as their uſe and end; and that makes them precious indeed. A Loadftone at ſea is much more excellent than a Diamond, becauſe more useful.

Apenny worthofwax appliedto the label ofa deed, and fealed,

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mayin a minute have it's value raiſed to thousands ofpounds.

Theſe creatures receive their value and eſtimation on a like account .

Nor ſhould it at all remain a wonder to thee, why Chriſt ſhould repreſent himself by ſuch mean and common things, when thouhast well confidered thatthe excellency of the picture, is it's fimilitude and conformity to the original ; and that Chriſt was in alow, ſad, and very abaſed ſtate, when

⚫this picture of him was drawn ; he was then a man offorrows.

Theſe then, as lively ſigns, ſhadow forth a crucified Jeſus, repreſenthim to us in his red garments.

This precious ordinance maymuch more than Paul, ſay tous, " I always bear about in 66 my body, the dying of the Lord Jeſus :" That is the thing it fignifies.

4. Laſtly, Take notice ofthe uſe, deſign, and end of this inſtitution.

Εις την εμην αναμνησιν, in remembrance, or for amemorialofme. Othere is much in this : Chriſt knew how apt our baſe hearts would be to loſe him, amidſt ſuch a throng of ſenſible objects as we here converſe with; and how much that forgetfuineſs of him, and of his fufferings, would turn to our prejudice and lofs; thereforedoth he appoint a ſign to be remembredby : " As oft as you do this, ye ſhewforth the Lord's death

" till he come."

Hence we obſerve, ſuitable tothe deſign of thisdiſcourſe, Doct. That the facramental memorial Chriſt left with hispeople, is aspecialmark ofhis care and lovefor them *.

What ! To order his picture (as it were) to be drawnwhen he was dying, to be left with his ſpouſe ! To rend his own flesh, and fet abroach his own blood to be meat and drink for our fouls ! O what manner of love was this ! It is true, his picture in the ſacrament isfulloffears and wounds ; but theſe are honourable ſcars, and highly grace and commend it to his tpouſe, for whoſe dear fake he here received them ,

"They are marks of love and honour †."

And he wouldbe ſodrawn, or rather he ſo drew himself, that as oft as his people looked upon that portraiture of him, they might remember, and be deeply affected with those things he here endured for their fakes .

Theſe are the wounds my dear husband Jefus re-

* Our Lord, whilein life, for commemorating his death, ordere edthe celebrating ofa repreſentation ofhis facrifice.

Aug.

† Hæcfunt infignia laudis .

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ceived for me.

Theſe are the marks ofthat lovewhich paſſes the love ofcreatures.

O fee the love ofa Saviour ! This is that heavenly Pelican that feeds hisyoung with his ownblood. We have read of pitiful and tender women that have eaten the fleſh of their own children, Lam. iv. 10. But where is thatwomen recorded, that gave her own flesh andblood tobe meatand drink to her children ? Surely the ſpouſe may ſay ofthe love of Chrift, what Davidin his lamentations, faidof the love ofJonathan, " Thy loveto me was wonderful, paffing the love of " women."

But to prepare the point to be meat indeed, and drink indeed to thy foul, I shalldiſcuſs brieflytheſe three things, andhaften tothe application.

First, What it is to remember the Lord Jeſus in the facrament.

Secondly, What aptitude there is inthatordinance, ſo tobring him to our remembrance.

Thirdly, How the care and love of Chriſt is discoveredby leavingſucha memorial ofhimself with us.

† Remembrance, properly, is the return of themind to an object, about which it hath been formerly converfant : and it may ſo return toa thing, it hath converſed with before, two ways ; speculatively and tranfiently ; or affectingly, and permanently . A speculative remembrance, is only to call to mind the hiftory of fuch a perſon, and his fufferings ; that Chriſt was once put todeath in the flesh.

An affectionate remembrance, is when we ſo call Chriſt and his death to our minds, as to feel the powerful impreſſions thereof upon our hearts .

Thus, Mat. xxvi . 75. " Peter remembered the wordof the Lord, and 66 went out, and wept bitterly."

His very heart was melted with that remembrance ; his bowels were pained, he could not hold, butwent out and wept abundantly.

Thus Joſeph, when he faw his brother Benjamin,whoſe ſight refreſhed the memory of former days and endearments, was greatly affected, Gen. xliii. 29, 30. "And he lift up his eyes, and faw his brother

" Benjamin, his mother's fon ; and ſaid, Is this your younger " brother, ofwhom ye ſpake to me ? and he ſaid,God be gra- "cious to thee my fon. AndJoſeph made hafte, for his bow- " els did yern upon hisbrother, and he fought where toweep;

" andhe entred into his chamber, and wept there."

Sucha ‡ Memory is a power of renewing and recollecting theſe ideas, which formerly were impreſſed; but afterwards, vaniſhed, it is called by one name, Remenibrance.

Keckerman. Synt. Phyf. l. 4. c.

6. p. [mihi] 536 .

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remembrance ofChriſt is thatwhich is here intended.

This is indeed a gracious remembrance ofChrift; the former hath nothing ofgrace in it.

The time ſhallcome when Judas that betrayed him, and the Jews that pierced him, ſhall hiſtorically remember what was done ; Rev. i. 7. "Behold he cometh with " clouds, and every eye ſhall fee him; and they alſo which " piercedhim; and all kindreds of the earth ſhall wail becaule

" ofhim."

Then, I ſay, Judas ſhall remember ; This is he whom I perfidiously betrayed.

Pilate ſhall remember ; This is hewhom I fentenced tobe hanged on the tree, though I was convincedofhisinnocency.

Then thefoldiers ſhall remember ; This is that face we ſpit upon, that head we crowned with thorns: Lo, this is hewhoſe ſidewe pierced, whoſe hands and feet we once nailed to the croſs.

But this remembrance will be their torment, not their benefit.

Itis not therefore a bare hiſtorical, fpeculative, but a gracious, affectionate, impreſſive remembrance of Chriſt, that ishere intended: and fuch aremembrance of Chriſt ſuppoſes and includes,

1. The faving knowledge of him. We cannot be ſaid to remember what we never knew ; nor to remember, ſavingly, whatwe never knewſavingly.

There have beenmanyprevious, ſweet, and gracious tranfactions, dealings, and intimaciesbetwixt Chriſt and his people, from the time of their firſt happy acquaintancewith him: much ofthat ſweetness theyhave had in,former confiderations ofhim, and hours ofcommunionwith him, is loſt and gone; fornothing is more volatile, hazardous, and inconftant, than our ſpiritual comforts: but now at the Lord's table, there our old acquaintance isrenewed, and the remembrance ofhis goodness andlove refreſhed and revived:

Wewillrememberthylovemore thanwine; the upright love " thee," Cant. i. 4.

2. Such aremembrance ofChriſt includes faith in it.

Withoutdifcerning Chriſt at a facrament, there is no remembrance of him ; and, without faith,nodifcerning Chriſt there.

Butwhen the precious eye offaith hath fpied Chrift, under that vail, it preſently calls up the affections, faying, " Come fee the Lord."

Theſe are the wounds he received from me.

This ishe that lovedme, andgave himselffor me.

This is his fleſh, and that his blood ; fic oculus, fic illemanus, &c. fo his arms were ſtretchedoutupon the croſs to embrace me: ſohis bleſſedhead hung down to kiſs me.

Awake my love, rouze up my hope, flame out mydefires ; Come forth, O all ye powers and affections of my foul; come, ſee the Lord. No sooner doth Chriſt byhis

Nn2

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SERM . XXI.

Spirit call to the believer but faith hears; and difcerning the voice, turns about, like Mary, faying, Rabboni, my Lord, my

Maſter.

3. This remembrance of Chriſt includes ſuitable impreſſions made upon the affections, byfuch a fight and remembrance of him: and therein lies the nature of that precious thing which we call communion with God.

Various repreſentations of Chrift are made at his table.

Sometimes the foul there calls to mind the infinite wisdom, that ſo contrived and laid the glorious and mysterious deſign and project ofredemption : the effect of this is wonderand admiration .

O the manifoldwisdom ofGod!

Eph . iii. 10. O the depths, the heights, the length, the breadth of this wisdom ! I canas eafily ſpanthe heavens, as take thejuft dimenſions of it.

Sometimes a repreſentation ofthefeverity of God is made to the foul at that ordinance.

O how inflexible and ſevere is the justice of God ! What no abatements ! no ſparing mercy ; no, not to his own Son ? This begets a double impreſſion on the heart.

(1.) Juſt and deep indignation againſt ſin *.

Ah curſed ſin!

It was thou uſedſt my dear Lord fo ; for thy fake he underwent allthis.

If thy vileneſs had notbeen sogreat, his fufferings had notbeen ſo many.

Curſed ſin! thou was the knife that ſtabbed him : thou the fword that pierced him. Ah what revenge it works ! I remember that it is ſtoried of one of the kings of France, that hearing the biſhop (as I remember it was

Remigius) read the history of Chriſt's trial and execution, and hearing how barbaroufly they had uſed him, he was moved, with ſo tragical and pathetical a hiſtory, to great indignation againſt Pilate, the Jews, and the rude and bloody foldiers, and could not contain himself, but cried out, as the biſhop was

reading, " O that I had been there with my Frenchmen, I " would have cut all their throats who ſo barbaroufly uſed my

" Saviour."

To allude to this : when the believer conſiders and remembers, that fin put Chriſt to all that ſhaine and ignominy, and that he was wounded for our tranfgreffions, he is filled with hatred of fin, and cries out, O fin, I will revenge the blood of Chrift upon thee ! thou shalt never live a quiet hour in my heart.

And, (2.) It produces an humble adoration of the goodness and mercy ofGod, to exact ſatisfaction for our fins, by fuch bloody

*Great is the bitterness of fin, which cauſed ſo much bitternefs offuffering. Aug.

SERM. XXI.

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ſtripes, from our furety. Lord, if this wrath had feized on me, as it did on Chriſt, what had been my condition then ! If these things were done in the green tree, what had been the cafe ofthe dry tree ?

Sometimes repreſentations †, (and not common ones), are made of the love of Chrift, who aſſumed abody and foul, on purpoſe to bear the wrath ofGod forour fins. Andwhen that furpaſſing love breaks out in its glory upon the foul, how is the foul tranſported and raviſhed with it ! crying out, what manner oflove is this ! here is alove large enough togo round the heavens, and the heaven ofheavens ! Who ever loved after this rate, to lay down his life for enemies ! O love inutterable and unconceivable ! How glorious is my love in his red garments ! Sometimes the fruits of his death are there gloriously diſplayed; even his fatisfaction for fin, and the purchase his blood made of the eternal inheritance: And this begets thankE fulneſs and confidence in the foul.

Chriſt is dead, and his death hath fatisfied for my fin.

Chriſt is dead, therefore my foul ſhall never die. Who shall feparate me from the love of God? These are the fruits, and this is the nature of that remembrance of Chriſt here ſpoken of.

Secondly, What aptitude or conducency is there in this ordinance, to bring Chriſt ſo to remembrance ?

Much every way $ ; for it is a fign, by him appointed to that end, and hath (asdivines well obſerve)a threefold uſeandconfideration, viz, as it is memorative,fignificative, and instructive.

1. As it is memorative, and ſo it hath the nature and uſe ofa pledge or token oflove, left by a dying to a dear furviving friend. Andſo the facrament, as was faid before, is like a ring pluckt off from Chriſt's finger, or a bracelet from his arm ; or rather his picture from his breaſt, delivered to us with fuch words as theſe ; " As oft as you look on this, remember me :

" let this help tokeep me alive in your remembrance when I amgone, andout ofyour fight."

It induces to it alſo, 2. As it is afignificative ſign, moſt aptly fignifying both his bitter ſufferings for us, and our ſtrict and intimate union with him; both which have anexcellent usefulness tomove the heart,

† When you look to the Lord, do you think yourſelf converſant among mortals, and not rather tranſported, as it were, inſtantly intoheaven.

Chryfoft. hom. l. 3.

Asoft as this ſupper is celebrated, ſo oft Chriſt, as it were, dies [in the view of faith] ; and we fee him hanging onthe croſs.

Aug. in Pfal. xxi .

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Anditsdeepest affections, atthe remembrance ofit.

Thebreaking ofthebread, and ſhedding forth the wine, ſignify the former ; our eating, drinking, and incorporating them, is a lively fignification ofthe other.

3. Moreover, this ordinance hath an excellent uſe andadvantage for this affectionate remembrance of Chriſt, as it is an inAructive lign. And it many ways inſtructs us, and enlightens ourmind, particularly in theſetruths, which are very affecting things.

1. That Chriſt is thebreadonwhich our fouls live, proper meat and drink for believers, the moſt excellent New-Teſtament-food.

It is faid, Pfal. lxxviii. 25., "Mandid eat angels " food:" he means the manna that fellfromheaven,which was foexcellent, that if angels, who are the nobleſt creatures, did liveuponmaterial food, they wouldchuſe this above all to feed on. Andyet this wasbuta type andweak shadow of Chrift, onwhom believers feed.

Chriſt makes a royal feast ofhis own flesh andblood, Ifa. xxv. 6., allourdelicates are inhim.

2. It inſtructs us that the New Testament is now in its full force, and noſubſtantial alterationcanbe made init, ſince the teſtator is dead, andby his death hath ratified it.

Sothat all theexcellentpromises and bleſſings of it are now fully confirmed to the believing foul, Heb. ix. 16, 17.

All theſe, and many morechoice truths, are we inſtructed inby this ſign : And all theſe ways it remembers us of Chriſt, and helps powerfully to raiſe, warm, and effect ourhearts with that remembrance of him.

Thirdly, The laſt enquiry is, How Chriſt hath, hereby, left ſuchaſpecial mark ofhis care for, andlove tohis people. And that willevidently appear, ifyou confider theſe five particulars.

1. This is a ſpecial mark of the care and love ofChriſt, in asmuch asherebyhe hath madeabundant provifion for the confirmation and eſtabliſhment ofthe faith of his people, to the endoftheworld.

For this being an evident proof that the NewTestament is in its full force, (Matth. xxvi. 28. " This is

" the cup ofthe New Testamentinmyblood") ittends as much to our fatisfaction, as the legal execution of a deed, by which weholdandenjoy ourestate. So thatwhen he faith, Take, eat, it is as much as if God ſhould ſtand before you at the table with Chriſt, and all the promises in his hand; and ſay, I deliver this to theeas my deed.

What think you, doth this promoteand confirm the faith of a believer ? ifitdoth not, what doth?

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The Fountain of Life.

2. This is a ſpecial mark of Chriſt's care andlove, inasmuch asby this hehath made like abundantproviſion for the enlargement of the joy and comfort of his people.

Believers are at this ordinance, as Mary was at the fepulchre, with fear and greatjoy, Matth. xxviii. 3.

Come, reader, ſpeak thy heart, if thoube one thatheartily loveſt Jeſus Chriſt, andhaftgonemany days, poſſibly years mourning and lamentingbecauſe of the inevidenceand cloudineſsof thine intereſt inhim;whohat fought him forrowing, in this ordinance, and inthat, in one daty, and and another : ifat laſt Chriſt ſhould take offthat malk, thatcruel covering(as one calls it)from his face, andbe knownofthee in breaking of bread: ſuppoſehe ſhould,byhis Spirit, whiſper thus in thine ear as thou fitteſt athis table,Doft thou indeedfo prize, esteem, and value me ? Will nothing but Christ and his love content andfatisfy thee? then, asfweet, lovely, and desirable as I am, know that Iam thine ; take thine own Chrift into the arms of thy faith this day : Would not this create inthy foul, a joy tranſcendant to allthejoys andpleaſures inthisworld ? What thinkeſt thou of it ?

3.Here is a ſignal mark of Chriſt's care andlove; in asmuch as this is oneofthe higheſt, and beſt helps for the mortificationof the corruption ofhis people. Nothing tends more to the killingof fin, than this doth.

Chriſt's blood, as it is food to faith, to it is poiſon to our lufts. O what a pill is wrapt up inthatbread ! what an excellent potion is in that cup to purge the foul ? One calls that table, an altar, on which our corrup .

tions are facrificed and flain before the Lord.

For how can they that there ſee whatChriſt ſufferedfor fin, liveany longer therein?

4. Moreover his care and loveappear in providing an ordinance ſo excellently adapted, to excite and blow up his people's love into a lively flame. When Jofeph made himself known to his brethren, " I am Joſephyour brother, whom ye

66 fold, be not grieved;" O! what ſhower oftears anddear affections was there ? howdid theyfalluponeach others necks ! ſo that the Egyptians wondered at the matter.

How doth the foul (if Imayſo ſpeak) paffionately love Jeſus Chriſt at ſuch a time? Owhat a Chriſt is my Chriſt ! "The faireſt among ten

" thousand."

What hath he done, whathath he ſuffered for me! whatgreatthingshath myJeſus given, andwhatgreat things hath he forgiven me ! Aworld, athousand worlds cannot ſhew fuchanother.

Herethe foul is melteddownby loveat his feet; it is painedwith love.

5. To conclude; Chriſt's care and love are further manifef-

SERM . XXI.

The Fountain of Life. ted tohis people, inthis ordinance, as itisone ofthe ſtrongest bondsofunion betwixtthemthat can be : 1 Cor. &. 17.

"We beingmany, are one bread, and one body; for we are all "partakers of that one bread." And though, through our corruptions, it falls out, that whatwas intended for a bondofunion, proves a bond of contention ; yet, in as much as by this it appears how dearly Chriſt loved them; for as much alſo as herethey are fealed up to the fame inheritance, their dividing corruptions here flain, their love to Chrift, and conſequently to each other, here improved ; itis certainly one of the ſtrongeſt ties in the world, to wrap up gracious hearts in a bundle of love.

And thus Ihave diſpatched the doctrinal part of this point.

The improvement ofit is in thefollowing inferences.

Inference 1. Did Chriſt leave this ordinance with his church to preſerve his remembrance among his people ? Then furely

Christforesaw, that, notwithstanding what he is, hath done,fuffered, andpromisedyet todofor his people, they willfor allthis be

tillapt toforget him .

A man would think that ſuch a Chriſt ſhould never be one wholehour together out of his people's thoughts and affections: that wherever they go, they ſhould carry him up and downwith them, in theirthoughts, defires, anddelights : that theyſhould let their thoughts work towards Chrift as the longing thoughts ofher that is with child do work after that the longs for: that they ſhould lie down with Chrift in their thoughts at night, and whenthey awake be ſtill with him : that their verydreams in the night ſhould be ſweetviſions of Chrift, and all their words favour of Chrift.

But O the baſeneſs of theſe hearts ! Here we live and converſe in aworld of ſenſible objects, which, like a company of thieves, rob us of our Chriſt, and lay the dead child in his room. Wo is me, that it ſhould be ſo with me, who am fo obliged to love him ! Though he be in the highest glory inheaven, hedoth not forget us; he hathgraven us upon the palms ofhis hands ; we are continually before him. He thinks onus, whenwe forgethim. The whole honour and glory paid him in heaven by the angels, cannot divert his thoughts one moment from us'; but every trifle that meets us inthe way, is enough to divert our thoughts from him.

Why do we not abhor and loath ourſelves for this ? What ! Is ita pain, a burden, to carry

Chrift in our thoughts about the world ? As much a burden, if thyheart be ſpiritual, as a bird isburdenedby carrying his own wings.

SERM . XXIL

The Fountain of Life.

Willfuch thoughts intrude unſeaſonably, and thruſt greater things than Chrift out of our minds ? For ſhame, Chriftian, for ſhame, let notthy heart playthe wanton, and gad from Chriſt after everyvanity.

Inheavennothingelſe takes upthethoughts ofſaints toeternity; and yet there is notiring, no ſatiety. O learn to live nearer that heavenly life. Never leave praying and striving, till thou canſtſayas itis, Pfal. Ixiii. 5.

" Myfoul " ſhall be fatisfied as with marrow and fatneſs, and mymouth " ſhall praise thee with joyful lips ; whilft I remember thee on my bed, and meditate on thee in the night-watches."

Inference 2. Hence alſo we infer, that Sacramentfeafons are beart-melting seasons ; becauſe therein the moſt affecting and heart melting recognitions and repreſentations of Chrift are made.

As the Gospel offers him to the ear, in the moſt ſweet affecting sounds of grace; ſo the facrament to the eye, in the moſtpleaſing viſions that are on this ſide heaven.

There, hearts that will not yield a tear under other ordinances, can pour out floods : Zech. xii. 10. " They ſhall look

66 upon mewhom theyhave pierced, and mourn."

Yet I dare not affirm, that every onewhoſe heart is brokenbythe believing fight of Chrift there, canevidence that it is ſo by a dropping eye. No, we may ſay of tears, as it is ſaid of love, Cant. viii.

7. If fome Chriſtians would give all the treaſures of their houſe for them, theycannot be purchased: Yet they are trulyhumbled for fin, andſeriouflyaffectedwith the grace of Chrift.

For the fupport offuch, I would diftinguiſh, and have theinto do ſo alſo, betwixt what is effential to ſpiritual forrow, and what is contingent. Deepdiſpleaſurewith thyselffor fin, heartyreſolutions anddefires of the complete mortification of it, this is effential to all ſpiritual forrow; but tears are accidental, and inſome conſtitutions rarely found.

Ifthouhast the former, trouble not thyſelf for want of the latter, tho' it is a mercy when theykindly and undiſſembledly flow from a heart truly broken.

And furely, to fee who it is that thy ſins have pierced, how great, how glorious, how wonderful a perſon thatwas, that was ſohumbled, abaſed, andbrought to the dust, forfuch a wretched thing as thou art, cannotbut tenderly affect the confidering foul.

Ifit was for alamentation inthe captivity, " that princes were " hanged up by the hands, and the faces of the elders not reverenced," Lam. v. 12. And if at the death ofAbner, David couldlament, and fay, " a prince, and agreatman is fallen in Ifrael this day," 2 Sam. iii. 38.

Ifhe could pathetically lament the death of Saul and Jonathan, ſaying, " Daughters of VOL . I.

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"" Ifrael, weep over Saul, who cloathed you in ſcarlet ; the beauty ofIfrael is flain upon the high places!", Ah! how muchmoreshould it affect us, to fee thebeautyofheaven fallen, the princeof life hangdead upona tree ! O let the place where you affemble tofee this fight ofyour crucifiedJeſus, be a Bokin, aplace oflamentation.

Inference 3. Moreover hence it is evident, that the believing andaffectionate remembrance of Christ, is offingular advantage at alltimes to thepeople ofGod.

For itis the immediate end of one of the greatest ordinances that ever Chriſt appointed to the church.

To have frequent recognitions of Chrift, will appear to be fingularly efficacious and useful to believers, ifyou confider,

1. If at any time the heartbe dead and hard, this is the likelieftmeans in the world todiffolve, melt, and quicken it.

Look hither hardheart; hard indeed ifthis hammer willnotbreak it.

Behold the blood of Jefus.

2. Art thou easily overcome by temptations to fin ? This is the most powerful reſtraint in the world from fin : Rom. vi. 2.

" How shall we that aredead to fin, live any longer therein ?"

We are crucified with Chrift, what have we to do with fin ?

Have ſuch a thought as this, when thy heart is yielding to temptation.

How can I do this, and crucify the Son of God afreſh ! Hathhe not fuffered enough already on earth, ſhall I yet make him groan as it were for me inheaven ! Look as David poured thewater, brought fromthe well of Bethlehem, on the ground, though he was athirſt, for he said, it is the blood of the men; i. e. they eminently hazarded their lives to fetch it; much more ſhould achriftian pour out upon the ground, yea, deſpiſe and trample under foot, the greatest profit or pleafure of fin ; faying, Nay, I willhave nothing to do with it, I willonno terms touch it, for it is theblood of Chriſt: itcoſt blood, infinite, precious blood to expiate it.

Ifthere were a knife in your houſe that had been thrust to the heart ofyourFather, you would not take pleaſure to ſeethat knife, much less to ufe it.

3. Are you afraid your fins are not pardoned, but ftill stand upon accountbefore the Lord ? Whatmore relieving,what more fatisfying, than tofee the cup in theNew Testamentin theblood ofChrift, which is "thedfor many for the remiſſion of fius ?

"Who shall lay any thing tothe charge ofGod's elect ? It is " Chrift thatdied."

4.Are you ſtaggered at your fufferings, andhard things you muſt endure for Chriſt in this world? Doth the flesh shrink back

SERM . XXI .

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from theſe things, and cry, ſpare thyſelf ? Wha,there in the world more likely to ſteel and fortify thy ſpirit th refolution andcourage, than ſuch a fightas this ? Did Chriſte thewrath ofmen, andthewrath ofGod too? Didhe ſtand a pillar of braſs, with unbroken patience, and ſtedfaſt reſolion, under ſuch troublesas nevermet inthe like height uponanmerecreature, tilldeath beat the lastbreath out of his noſtrils And ſhall

I ſhrink for a trifle ? Ah, he did notferve me ſo ! I wil arm my. ſelf with the like mind, Pet. ii. 2 .

5. Is thy faith ſtaggered at the promises ? canſt thounot reft upon a promife ? Here is what willhelp thee against hope tobelieve inhope, giving glory toGod.

For this isGod's ſeal added to his covenant, which ratifies and binds fast all that God hath ſpoken.

6. Doft thou idle away precious time vainly, and live unuſefully to Chriſt in thy generation ? Whatmore aptboth to convince and cure thee, than ſuch remembrance ofChriſt as this?

Owhen thou conſidereſt thou art not thine own, thy time, thy talents are not thine own, but Chriſt's ; whenthou shalt ſee thou art bought with a price (a great price indeed) and ſo art ſtrictly obliged to glorifyGod, with thy foulandbody, which are his,

2Cor. v. 14.

This willpowerfully awake a dull, fluggish, and lazy ſpirit.

In a word, what grace is there, this remembrance of Chrift cannot quicken ? What fincannot it mortify? Whatduty cannot it animate ? O it is offingular uſe in allcafes tothe people ofGod!

Inference 4. Laſtly we infer ; Though allother things do,yct Christ neither doth, nor cangrowftale.

Here is an ordinance to preſerve his remembrance freſh to the end of the world.

The blood of Chriſt doth never dry up.

The beauty of this roſe of Sharon is never loſt or withered. He is the fame yeſterday, to day, and for ever.

As his body in the grave ſaw no corruption, ſo neither can hislove, or anyof his excellencies.

When the faints ſhall have fed their eyes upon him in heaven, thousands and millions ofyears, he ſhall be as freſh, beautiful, and orient as atthe beginning. Other beauties have their prime, and their fading time; but Chrift abides eternally. Our delight in creatures is often moſt at firſt acquaintance ; when we come nearer to them, and feemore of them, the edge of our delight is abated: but the longer youknow Chriſt, and the nearer you come tohim, ſtill the more doyou fee ofhis glory.

Every farther profpect ofChriſt entertains themindwith a freſhde-

SERM. XXII

The Fountain of Life. light. He is as it were a newChriſt every day, and yetthe ſame

Chrift ftill.

Bleffedbe Godfor Jesus Christ.

999999999 SERMON XXII.

Opens the third preparative Act of CHRIST for his own Death.

LUKE xxii. 41, 42, 43, 44. Andhe was withdrawnfrom them about astones caft, and kneeled down, and prayed, faying, Father, If thou be willing, remove this cup from me : neverthelefs, not my will, but thine be done.

And there appeared an angelunto himfrom heaven, strengthening him And being inan agony he prayed more earnestly : and his fweat was as itweregreat drops ofbloodfalling down to the ground.

T HE hour is now almoſt come, even that hour offorrow, whichChriſt hadſo often ſpoken of.

Yeta little, a very little while, and the Son ofman is betrayed into thehands of finners . He hath affectionately recommended his children to his Father.

He hath ſet his houſe in order, and ordained a memorial ofhis death tobe left with his people, as you have heard.

There is but one thing more todo, and then the tragedy begins.

He recommended us,he muſt alſo recommend himſelf by prayer to the Father ; and when that is done, he is ready, let Judas with the black-guard come when they will.

This last act ofChriſt's preparation for his own death, is contained in this ſcripture: wherein we have an account, 1. Of his prayer. 2.Ofthe agony attending it. 3. His reliefinthatagony, by anangel that cameand comforted him.

1. The prayer ofChriſt; in a praying poſture he will be found when the enemy comes ; he will be taken upon his knees: hewas pleading hard with God inprayer, for ſtrength to carry him through this heavytrial, when they came to take him.

Andthis prayer was a very remarkable prayer, both for thefolitarineſs ofit, he withdrew about a stone's caft, ver. 41. from his dearest intimates, no ear but his Father's ſhall hear whathe had now to ſay : and for the vehemency and importunityofit: theſe werethoſe ικετηριας, Heb. v. 7. ſtrong cries that hepouredout toGodin thedays ofhis fleſh.

And for thehu. milityexpreſſed in it; he fell uponthe ground, he rolled him-

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ſelf is itwere inthe dust, at his Father's feet. And in divers other reſpects it was a very remarkable prayer, as you will hear anon.

2. This ſcripture gives you alſo an accountof the agony of Chriſt, as well asof his prayer, andthat amoſt ſtrangeone ; fuch as in all reſpects never was known before in nature.

It was a fweat as it hadbeen blood, which [as] is neither anhyperbole, as fome would make it ; nor yet a fimilitude ofblood, as others fancy, but a real bloody ſweat. For fo [as] is ſometimes taken for the very thing itſelf, as John i. 14.

And as a * worthy divine ofour own well notes, that ifthe HolyGhoſt had only in. tended it for a ſimilitude or resemblance, he would rather have expreſſed it, as it were drops ofwater, thanas it weredropsof blood, for ſweat more reſembles water thanblood.

3. You have here his reliefin this his agony, and that by an angel diſpatchedpoft from heavento comfort him. The Lord ofangels now needed the comfort ofanangel.

It was time to have a little refreshmentwhen his face and body too ſtood as full ofdrops ofblood, as the drops ofdew are upon thegraſs. Hence wenote, :

Doct. That our Lord Jesus Christ waspraying to his Father in an extraordinary agony, when they came to apprehendhim in thegarden.

To open and prepare this laſt act ofpreparation on Chriſt's part for our ufe, I ſhall at this time ſpeak to theſe particulars.

First, Theplace where he prayed.

Secondly, The time when he prayed. Thirdly, The matter ofhis prayer. And lastly, The manner how he prayed.

First, For the circumſtance ofplace †, where was this laſtand reinarkable prayer poured out toGod ? It was in the garden ;

St. Matthew tells us it was calledGethsemane, which ſignifies (asPareaus onthe place obſerves) " the valley of fatneſs, viz.

" of olives, which grew inthat valley or garden moſt plenti-

" fully."

This garden layvery near to the cityof Jerufalem.

The city had twelve gates, five of which wereon the eaſt ſide of it, among which the moſt remarkable were thefountain gate, fo calledofthe fountain Siloe.

Through this gate Chrift rode * Mr. Ambrofe, looking to Jeſus.

+In locum Gethsemane,Gr. χωριον ; redduntvillam, velprædium dictumGethsemane,Heb.

םינמשאיכ quod fort vallem pinguium, nempe olearum, que nimirum iftic uberius proveniebant. Par.

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SERM XXII .

into the cityintriumph,whenhe came from Bethany. The other was thesheep-gate, to calledfromthe multitude of ſheep driven in at it for thefacrifice, for it ſtood cloſeby thetemple ; and cloſeby this gate was thegarden calledGethsemane, where they apprehendedChriſt. andledhim through this gate, as a fheep to the flaughter.

Betwixtthis gardenand the city, ran the brook Cedron,whichroſe from a hill uponthefouth, and ranuponthe eaſt partof the city,betweenJerufalem and the mountofolives : and over this brook Chriſt paſſed into the garden, John xviii. 1.

To which the Pfalmiſt alludes in Pfal. cx. 7. " He shalldrink of " thebrook inthe way, therefore ſhall he liftup the head." For thisbrook running through the valley ofJehofaphat, that fertile foil, together with the filth ofthe city, which it waſhed away, gave the waters ablack tincture, and ſo fitly reſembled thoſe grievous fufferings of Chrift, in which he tasted both the wrath ofGod and men.

Now, Chriſt went not into this garden to hide, or ſhelter himſelffrom his enemies. No, that was not his end; for if ſo, ithad been the moſt improper place he could have choſen, it being the accustomed place where he was wont to pray, and a place well known to Judas, who was now coming to feek him, as you may fee, John xviii. 2. " And Judas, which betrayed

" him, knew the place, for Jeſus oft times reſorted thither with " his diſciples.

So that he repairs thither, not to ſhun, but to meet, the enemy; to offer himself as a prey to the wolves, which there found him, and laid hold upon him.

He alſo reforted thither for an hour or two ofprivacy before they came, thathe might there freely pour outhis foul toGod.

So much forthe circumſtances ofplace where he prayed.

Secondly, We thall conſider the time when heentred into this garden to pray : and itwas inthe ſhutting in ofthe evening: for it was after the paſſover and the ſupper were ended.

Then (as Matthew hath it, Chap. xxvi. 36.) Jeſus went over the brook intothe garden, betwixt the hours of nine and ten inthe evening, as it is conjectured; and fo he had betwixt two and threehours time to pour out his foul toGod.

For it was ⚫aboutmidnightthatJudas andthe foldiers came and apprehended him there.

So that it being immediately before his apprehenfion, it ſhews us inwhat frame and poſture Chriſt defired to be found: andby it he left us an excellent pattern, what we ought

† At that time, viz. atthe approach of the evening, after the celebrationofthe paſſover and Eucharift, having given thanks, they fang ahymn.

Par. in locum.

SERM . XXII .

The Fountain of Life. todo, wheneminentdangers are near us, evenat the door.

It becomes a foldier to die fighting, " and a miniſterto diepreach८८ing||," and a Chriſtian to die praying.

Ifthey come, they find Chriſt upon his knees, wrestling mightily with God by prayer. He never fpent one moment ofthe time ofthis life idly; but theſe were the laſt moinents he had to live in the world, and hereyou may fee how they were filled up and employed.

Thirdly, Next let us confider the matter of his prayer, or the things about whichhe poured out his foul to God in the garden, that evening. And ver. 42. informs us what thatwas : heprayed, faying, " Father, ifthoubewilling, remove this cup

" from me; nevertheless, not my will, but thine be done."

Theſe words are involved inmany difficulties, as Chriſt himself waswhen he uttered them.

By the cup, underſtand that portion of forrows, then to be diſtributed to him by his Father.

Great afflictions and bitter trials are frequentlyexpreſſed, in fcripture, under the metaphor ofa cup.

So, that dreadful ſtorm of wrathuponthe wicked in Pfal. xi. 6.

Upon the wicked he " ſhallrain ſnares, fire, and brimstone, and ahorrible tempeft ;

this thall be the portion of their cup," i, e. the punishment allotted to them byGod for their wickedness. And an exceeding great miſery, by a large or deep cup.

SoEzek. xxiii. 32, 33. " Thou shalt drink of thy fifterscupdeep and large : thou

" ſhaltbe laughed toſcorn, andhad inderifion; itcontaineth " much.

Thou shalt be filled with drunkenneſs and forrow, with the cup of aftonishment and defolation, withthe cup of thy fifter Samaria." And when an affliction is compounded ofmanybitter ingredients, ſtinging and aggravating confiderations and circumſtances, then it is ſaid tobe mixed. "Inthe

" hand of the Lord there is acup, and the wine is red," (noting abloody trial) " it is full of mixture, and he poureth out

" the fame, but the dregs thereof allthe wicked of the earth **" ſhallwring them out, and drinkthem:" i. e they ſhallhave theworst partofthejudgmentfor their ſhare.

Thus, afflictions andcalamities are expreffed by the metaphor of a cup ; great calamities by adeep and large cup; afflictions compounded of many aggravating circumstances, by a mixed cup. And froin the effect it hath on thoſe that must drink it, is called a cup of trembling, Ifa. lvii. 17. " Thou hast drunken at the hand of " the Lord, the cup ofhis fury, the dregs of the cup of trembling."

Such a cup nowwas Chriſt's cup ; acup ofwrath ; *alarge anddeep cup,thatcontained more wrath than ever was

|| Oportet theologum concionantem mori.

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drunk by any creature, even the wrath ofan infiniteGod. A mixed cup, mixed with God's wrath andman's inthe extremity.

And allthebitter aggravating circumstances that ever couldbe imagined; great conſternation and amazement; this was the portionofhis cup.

By the paffing ofthe cup from him, underſtandhis exemption from fuffering that dreadful andhorrid wrath ofGod, which he foreſaw to be now athand.

Foras the coming of the cup to a man, doth, in fcripture phrafe, note his bearing and ſufferingof evil, as you find it, Lam. iv-21. " Rejoice andbeglad, Odaughter ofEdom, thatdwelleſt inthe land of Uz; the cup alſo

" ſhall paſs through unto thee; thou shalt be drunken, and " make thyſelf naked;" which is an ironical reproof of the Idumeans, thedeadlyenemies of the Jews, who wickedly infulted over them, when thecup was attheir mouths : as ifthe Lord had faid, you have laughed andjeered at my people, whenmy handwas on them ; you rejoiced to ſee their calamities : well, make yourſelves merry ſtill ifyoucan,thecup ſnall pass through unto thee; thy turn iscoming, then laugh if thou canft.

So, on the contrary, the paſſing away of the cup, notes freedom from, or our efcaping ofthoſe miſeries. And ſo Chrift's meaning, in this conditional requeſt, is, Father, if it be thy will, excuſe me from this dreadful wrath; my soul is amazed at it.

Is there no way to ſhun it ? Cannot I be excused ? Or if it be poſſible, ſpare me.

This is the meaning of it.

But then here is the difficulty, how Chriſt, who knew God had from everlaſting determinedhe ſhould drink it, who had compacted and agreed with him in the covenant ofredemption ſo to do, who came (as himself acknowledges) for that end into the world,

John xviii. 37. who foreſaw this hour allalong, and profeſſed when he ſpake ofthis bloody baptism withwhich he was tobe baptized, that he was " ftraitned till itwasaccompliſhed," Luke xii. 50. How (I ſay) to reconcile all this with ſuch a petition, thatnow when the cup was delivered to him, it might paſs, orhe excuſedfrom fuffering; this is the knot, this is the difficulty.

What! didhe now repent ofhis engagement ? Was all he faid before but a flourish, before he saw the enemy ?" Doth he nowbegin towish tobediſengaged, andthat he had never undertaken ſuch a work ? Is that the meaning of it ? No, no, Chriſt never repented of his engagement to the Father, never was willing to let the burden lie on us, rather than on himself; there was not fuch a thought in hisholy and faithful heart;

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but the refolutionofthisdoubt depends upon another diſtinction, which will clearhis meaning in it.

1st. You must distinguiſh ofprayers.

Some are abfolute and peremptory ; and foto have prayed that the cup might pafs, wouldhavebeen chargeablewith fuch abfurdities, as were but nowmentioned: others are conditional and fubmiſſive prayers,

" If it may be, ifthe Lordpleaſe." Andſuch was this, ifthou bewilling; if not, I will drink it.

But you will fay, Chrift knewwhat was the mind ofGod in that cafe; he knew what tranſactions had of oldbeen betwixt his Father and him ; and therefore though he did not pray abſolutely, yet it is ſtraugehe wouldpray conditionally it might paſs.

Therefore in the

2d, Place, you must distinguish of the natures according to which Chrift acted.

He actedſometimes asGod, and ſometime's Here he actedaccording tohis humannature; fimply expreſſing and manifeſting in this requeſt the reluctancy it had at fuch fufferings: wherein he ſhewed himself atrue man, in ſhunning thatwhich is destructive to his nature. as man.

As Chrifthad twodistinctnatures, to twodiſtinct wills. And (asone well obſerves) inthe life ofChriſt, there was an intermixture of power and weakness, of the divine glory, and human frailty. At his birth a ſtar ſhone, but he was laid in a manger.

The Devil tempted him in the wilderness, butthere angels miniftred tohim. As man he was deceived in the figtree, butasGodhe blaſted it. Hewas caught by the foldiers in the garden, but firſt made them fallback.

Sohere, as man he feared and hunneddeath ; but asGod-manhe willingly ſubmitted to it.

" It was (as * Deodatus well expreſſes it) apurelynaturalde- " fire, mere man, bywhich for a shortmomenthe apprehended

" andſhunneddeath and torments; butquickly recalledhimſelf " to obedience, by a deliberate will, toſubmit himselftoGod.

" And befides that, this defire was but conditional, under the " will ofGod, accepted by Chrift ; but from the contemplati- " on ofwhich he was a while diverted by the extremity ofhorrors : therefore therewas no fin init, butonly a ſhort conflict of nature, preſently overcome by reafon, and a firm will; or a ſmall ſuſpenſion, quickly overcome by a moſt

ſtrong reſolution.

Finally, this ſacred deliberation in Jeſus " was notmade ſimply, orin aninſtant,butwith a ſhorttime,

* Deodati Annot, on Mat. xxvi. 39.

VOL. L.

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" andwith a counterpoiſe, which is the naturalproperty of the " foul in its motions, and voluntary actions."

In a word, as there was nothing of ſin in it, it being a pure and finleſs affection of nature; ſo there was much good in it, and that both as it was a part of his fatisfaction for our fin, to fuffer inwardly fuch fears, tremblings, and confternations : and as it was a clear evidence, that he was in all things made like unto his brethren, except fin. And lastly, as itſerves notably to expreſs the grievouſneſs and extremity of Chriſt's fufferings, whoſe very profpect and appearance, at ſome diſtance, was ſo dreadful to him .

If the learned reader defire tosee what is further ſaid on this point, let him read what the judicious and learned Parker, in hisexcellent book de defcenfu †, hath collected upon that cafe.

Fourthly, Let us confider the manner how he prayed, and that.was, 1. Solitarily. He doth not here pray inthe audience ofhis difciples, as hehad done before, butwent at a diſtance from them.

He had nowprivatebuſineſs to tranſact with God. He left ſome of them at the entring into the garden ; and for Peter, James, and John, thatwent farther with him than the reft, hebids them remain there, while hewent and prayed ‡.

He did not defire them to pray with him, or for him; no, he must tread the wine-prefs alone. Nor willhe have them with him, poſſibly left it ſhould diſcourage them to fee and hear how he groaned, fweat, trembled, and cried, asone in an agony, to his

Father.

Reader, there are times and cafes,when a Chriſtianwouldnot be willing, thedearest and moſt intimate friend, he hath in the world, ſhould be privy towhatpaſſes betwixthim and hisGod.

2. It was an humble prayer, that is evidentby the poſtures into which he caſt himself: fometimes kneeling, and ſometimes proſtrate uponhis face. He creeps in the very duft, lower he cannot fall; and his heartwas as low as his body. He is meek and lowly indeed.

3. It was areiterated prayer he prays, and then returns to the diſciples, as a man in extremity turns every way for comfort: fo Chrift prays, " Father, let this cuppaſs," but in that the Father hears him not ; though as to fupport he was heard.

Being denied deliverance by his Father, he goes and bemoans † Parker de defcenfu, lib . 3. p. 192, &c.

† He ſeeks relief to grief, by prayer inwhich, thathe mightbe more at liberty, he retires a little.

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himſelf tohis penſive friends, and complains bitterly to them, " my foul is exceeding forrowful even unto death." He would eaſe himselfa little, by opening his condition tothem; but alas, they rather increaſe than eaſe his burden.

For he finds themafleep, which occafioned that gentlereprehenfion from him,Mat. xxvi . 40.

What, couldyou not watch with me one hour ?"

What, not watch with me ? Who may expect it fromyou more than I ? Could you not watch ? I am going to die for you, and " cannotyouwatch with me ? What ! cannotyou watch with me onehour ? Alas ! what ifI hadrequired greatmatters fromyou ?

What! not an hour, and that the parting hourtoo ! Chriſt finds no eaſe from them, and back again he goes to that fad place, which hehad stainedandpurpledwith abloodyſweat, andprays to thefame purpoſe again. O how he returns upon God over and over, as ifhe refolved to take no denial ! But however, conſidering it must be ſo, he ſweetly falls in with his Father's will,

Thywillbe done.

4.And lastly, It was aprayer accompanied witha ſtrange and wonderful agony: ſofaith ver.44. " and being in an agony, he

" prayed more earnestly; and his ſweatwas as it were great drops ofbloodfallingdown to the ground." Now he was red indeed in his apparel, as one that trod the wine preſs .

" not a faint thin dew, but a clotted ſweat||, θρυμβοι αιματος,"

Clodders ofblood fallingupon the ground.

It isdisputedwhether, this ſweat was natural orpreter-natural. That fome in extremity have ſweat akind ofbloody thindew, is affirmed.

I remember * Thuanus gives us two inſtances that come nearest "

" Itwas to this, ofany thing I ever obſerved or heard of. " The one " wasa captain, whoby acowardly and unworthy fear ofdeath was ſooverwhelmed with anguiſh, that akind ofbloodydew or ſweat ſtoodon all his body.

+ The other is of a young man condemned for a ſmall matter todie by SixtusV, who

" pouredout tears ofblood from his eyes, andſweat blood from " his wholebody."

Theſe are rare and ſtrange inſtances, and the truth of them depends uponthe creditof the relator ; but certainly for Chriſt, whoſebodyhad the moſt excellent craſis and temperament, to Pp 2 || Non fuit fudor diaphoreticus, fed craffus et grumofus.

* Dux quidem indigno mortis motu adeo concuffus in animofuit, utfanguineumfudorem toto corporefudit.

Thuan. lib. 11.

† Juvenis ob levem caufam, a Sixto V. ad mortem damnatus, præ doloris vehementia, lacrymas cruentas fudiffe, etfanguinem profudore e toto corpore mittere vifus eft.

Thuan. lib. 80.

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ſweatclottedblood, orglobes ofblood, asfome render it ; and that ina cold night,when others needed a fire withindoors to keep them warm, John xviii. 18.

I fay, for him to ſweat ſuch ſtreams through his garments, falling to the ground on which he lay, must beconcluded a preternatural thing. And indeed, iswas not wonderful that fuch a preternatural ſweat ſhould ſtream fromall parts ofhis body, if you dobut confider what an extraordinary load preſſed his foulatthat time, even ſuch asno mere man felt, orwas able to ſtand under,even the wrath ofagreat and terribleGod, intheextremityofit. "Who(faith

" the prophetNahum, chap. i. 6.) " can ſtand before his indig- " nation ? And who can abide inthe fierceneſs of his anger?

" His fury is poured out like fire, and the rocks are thrown " down by him."

The effects of this wrath, as it fellatthis time upon the foul of Chriſt in the garden, are largely and veryemphatially expreſſedby the ſeveral Evangeliſts who wrote thistragedy.Matthew tells us, his foul was "exceeding forrowful, even unto

" death," Matth. xxvi. 38. " The word * fignifies beſet with " grief round about." And it is well expreſſedby that phrafe ofthe Pfalmiſt, " The ſorrows ofdeath compaffed me about, the " painsofhell gotholduponme."

Mark varies the expreſſion, andgives it us in another word no leſs fignificant and full,Mark xiv. 33. "Hebegan tobe fore amazed and veryheavy," + " Sore

" amazed, it imports ſo high adegree ofconfternation and amazement, aswhenthe hairofthehead ſtands up through " fear." Lukehath another expreſſionfor itinthe text; hewas εν αγωνια, in an agony. An agony is thelabouring and ſtriving of nature in extremity. And John gives itus in another expreffion,

Johnxii. 27. "Now is my foultroubled."

The original word is a very full word. And it is conceived the Latins derive that wordwhich ſignifies hell, from this, by which Chrift's troubles are here expreſſed .

This was the load which oppreſſed his foul, andſo ſtraitned it with fear and grief, that his eyes could notvent or eaſe it fufficiently by tears; but the innumerable pores of his body are ſet open, to give vent by letting out ſtreams ofblood. And yet all this while, no hand ofman was upon him.

This was but a prelude, as it were, to the conflict that was at hand.

Thisbloody ſweat in which he prayed, was * Περιλυπος, undequaque triftis.

Beza.

† Εκθαριβείσθαι, medici vocant horripilationem : και αδημονειν, graviffime angebatur.

Beza.

‡ Τετρακται , unde Tartarus, quia terret omnia.

SERM. XXII.

The Fountain of Life. but as the giving or ſweating of the stones before a great rain.

Nowhe stood, as it were, arraigned at God's bar, and had to do immediately with him. Andyouknow " it is a fearful

" thing to fall into the hands of the living God."

The uſes of this follow in this order.

Inference 1. Did Chriſt pour out his foul toGod ſo ardently in the garden, when the hour of his trouble was at hand ?

Hence we infer, That prayer is afingular preparativefor, and reliefunder, the greatest troubles .

It is ſweet, when troubles find us in the way of our duty.

Thebeſt poſture we can wrestle with afflictions io, is to engage them upon our knees.

The Naturalift tells us, if a lion tind aman proſtrate, he will do him no harm.

Chrift haftened to the garden to pray, when Judas and the foldiers were haftening thither to apprehend him. O ! when we are nigh todanger, it isgood for us to draw nigh to our God.

Then ſhould we beurging that ſeaſonable request toGod, Pfal. xxii. 11. " Be

not far from me, for trouble is near; for there is none to " help."

Wo be to him, whom death or trouble finds afar offfromGod.

And as prayer is the beſt preparative for troubles, ſo the choiceſt relief under them.

Griefs are eaſed by groans.

The heart is cooled and diſburdened by ſpiritualevaporations.

You know it is ſome relief if aman can pourout his complaint into the boſom of a faithful friend, though he canbut pityhim : how much more to pour out ourcomplaints into the boſom of a faithfulGod, whocan both pity and help us! Luther was wont to call prayers the leeches of his cares and forrows ; they fuck out thebadblood.

It is the titleof Pfal. cii. Aprayerfor the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord.

It is no ſmall eafe to open our hearts to God.

When we are as full of grief, as Elihuwas ofmatter, let us ſay as he did, Job xxxii. 19.

"Be- " hold, Lord, my heart is as wine which hath novent, it is

ready toburſt as newbottles. I will speak that I maybe re- " freſhed."

To go to God when thou art full offorrow,when thy heart is ready to burſt within thee, as it was with Chriſt in this day ofhis trouble ; and ſay, Father, thus and thus the caſe ſtands with thy poor child ; and ſo and ſo itis with me ; Iwill not go up anddown complainingfrom one creature toanother, it is to no purpoſe todo fo; noryet willI leave mycomplaintuponmy. felf: but I will tellthee, Father,how thecafe ſtands with me; for towhom ſhould children make their moan, but to their Father? Lord, I am oppreffed, undertake for me. What thinkeſt

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thou, reader, of this ? Is it relieving to afad foul ? Yes, yes ; if thou be a Chriftian that haft had any experience this way, thou wilt ſay there is nothing like it; thou wilt bleſs God for appointing fuch an ordinance as prayer, and ſay, BleſſedbeGod for prayer : I know not what I shouldhave done, nor how in all the world I ſhould have waded through the troubles I have paſſed, ifit had not been for the help of prayer.

Inference 2. Did Chriſt withdraw from the diſciples to ſeek God by prayer ? Thence it follows, That the company ofthe best men is not always seasonable.

Peter, James, and John, were three excellent men, and yet Chriſt ſaith to them, Tarry ye here, while I go andprayyonder.

The ſociety ofmen is beautiful in its ſeaſon, and nobetter thana burden out offeafon. have read of agood man, that when his ſtatedtime for cloſetI prayer was come, he would say to the company that were with him, whatever they were, Friends, I must begyour excusefora while, there is afriendwaits to speak with me. The company of a good man is good, but it ceaſes to be ſo, when it hinders the enjoymentof better company. One hour with God is to be preferred to a thousand days enjoyment ofthe beſt men on earth.

Ifthy dearest friends in the world intrude unſeaſonably betwixt thee and thyGod, it is neither rude nor unmannerly to bid them give place to better company; I mean, to withdraw fromthem, as Chriſt did from the diſciples, to enjoy an hour withGod alone.

In public and private duties we may admit ofthe company ofothers tojoin with us; and if they be fiuch as fear God, the more the better : but in ſecret duties, Chrift and thee muſt whiſper it over betwixt yourſelves ; and then the companyofthe wife of thy boſom, or thy friend, that is as thine own foul, would not bewelcome. " When thou pray. eft, enter into thy cloſet; and when thou hast ſhut thy door, pray to thy Father which is in ſecret," Mat. vi. 6. It is asmuch as ifChriſt had faid, See all clear; be ſure to retire in as great privacyas may be ; let no earbut God's hearwhatthou hast to fay to him.

This is at once a good note of fincerity, and a greathelp to fpiritual libertyand freedom withGod.

Inference 3. Did Chriſt go toGod thrice upon the fame account? Thence learn, That Chriſtiansshould not be discouraged, though they have fought God once and again, and no answer of peace comes.

Chriſt was not heard the first time, and he goes a fecond ; hewas not answered the fecond, he goes the third and laſt time, yet was not answered in the thinghe defired, viz . that the cupmightpaſs fromhim ; andyet hehath nohard thoughts ofGod, but refolves his willinto his Father's.

IfGoddeny you

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in the things you afk, he deals no otherwise with you than he didwith Chrift .

" O my God (faith he) I cry in the day-time, " but thou heareſt not; andin the night, and am not filent."

Yet he justifies God, "butthou artholy," Pfal. xxii. 2. Chrift was notheard in the thing he defired, and yet heard in that he feared, Heb . v. 7.

The cupdid not paſs as he defired, butGod upheld him, and enabled him to drink it. He was heard as to fupport, hewas not heard as to exemption from suffering : his will was expreſſed conditionally; and therefore though hehad notthe thinghe ſo defired, yet his will was not croſſedby the denial. But now, when we have a fuit depending before the throneofgrace, and cry to God once and again, and no anſwer comes; how do our hands hang down, and our ſpirits wax feeble !

Thenwe complain with the church, Lam. iii. 8. " When I cry and ſhout, he ſhutteth out my prayers ; thou covereft

" thyſelf with a cloud, thatour prayers cannot paſs through."

Then, with Jonah, we conclude " we are caſt out ofhis fight."

Alas! we judge by ſenſe according to what we fee and feel; and cannot liveby faith onGod, when he seems to hide himfelf, put us off, andrefuſe our requeſts.

Itcalls for an Abraham's faith, to " believe against hope, giving glory to God."

Ifwe cry,and no anfwercomes preſently, our carnalreaſon draws a headlong hafty conclufion.

Sure I muſt expect no anſwer :

God is angry with my prayers : Thefeed of prayer hath lain fo longunder the clods, and it appears not; furely it is loft, I ſhall hear no more of it.

Our prayers may be heard, tho' their anſwer be for the preſent ſuſpended.

As David acknowledged,when he coolly confidered the matter, Pfal. xxxi. 22. " I said in my haſte, I am

" cut offfrom before thine eyes ; nevertheless thou heardeft the " voice ofmy ſupplication, when I cried unto thee." No, no,

-chriftian; a prayer fent up in faith, according to the will of God, cannot be loft, tho' it be delayed.

We may ſay of it as David faid of Saul's fword, and Jonathan'sbow, that they never returned empty.

Inference 4. Was Chriſt ſo earnest in prayer, that he prayed himſelfinto a very agony ? Let the people ofGod blush to think how unlike their spirits are to Christ, as to their prayerframes.

Owhat lively, ſenſible, quick, deep, and tender apprehenſions and ſenſe of thoſe things about which he prayed, had

Chrift ? Though he saw his veryblood ſtarting out from his hands, and his clothes dyed in it; yetbeing in an agony, he

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prayedthe more earnestly.

Idonot fayChriſt is imitable in this; no, but his fervour in prayer is a pattern for us, and ferves feverely to rebuke the lazineſs, dulneſs, torpor, formality, and ſtupidity, thatis in our prayers .

Howoftendowe bring the facrifice ofthe dead before the Lord! howoftendoour lips move, and ourhearts ſtand ſtill ! Ohow unlike Chriſt are we ! his prayers were pleading prayers, fullofmighty arguments and fervent affections. O that his people were in this more like him!

Inference 5. Was Chriſt in ſuch an agony before anyhand ofmanwas upon him, merely from the apprehenfions ofthe wrath ofGod, with whichhe now contested ? "Thenfurely it

" is a dreadfulthingtofallintothehands ofthe livingGod; for ourGod is a confuming fire."

Ah, what is divine wrath ? that Chriſt ſtaggered when the cupcame to him.

Could not hebear, and doſtthou think to bear it? Did Chriſt ſweat clots ofblood at it, and doſt thou make light ofit? Poor wretch, ifit ſtaggered him, itwill confound thee.

If itmadehim groan, it will make thee howl, and that eternally.

Come,finner,come; doſt thou make light ofthe threatnings of the wrath ofGodagainst fin? Doſt thou thinkthereisno ſuch matter init, as theſezealous preachers make of it? Come lookhereuponmytext, which ſhews thee theface of the Son ofGod ſtanding asfullpurple drops under the ſenſe and apprehenfion of it, as the drops ofdew thathang upon the graſs.

Harkhowhe cries," Father ifitbe poſſible, letthiscup 66 pafs , " O anything ofpunishment ratherthanthis. Hearwhat hetells thediſciples; " My foul,(faith he,) is forrowful even to " death: amazed veryheavy."

Fools make a mock at fin, and the threarnings that lieagainst it.

Inference 6. Did Chrift meet death with ſuch a heavy heart?

Let thehearts of Christians be the lighterfor this,when they comie to die.

The bitterness ofdeath was all ſqueezed into Chrift's cup. He was made to drink up the very dregs of it, that ſo our death mightbe the ſweeter tous. Alas! there is nothing now left in deaththat is frightful or troublesome, beſide the pain ofdiffolution, that natural evil ofit.

I remember it is floriedofone of the martyrs, that being obſerved to be exceeding joeund and merry when he came to the ſtake, one afkedhim,

What was the reaſon his heart was ſo light, whendeath, (and that in fuch aterribleform too) was before him ? O faid he, my heartis ſo light atmydeath, becauſe Chriſt's was foheavyat his dearh.

Luference7.To conclude, whatcauſe haveallthefaintstolove

SERM . XXII.

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their dear Lord Jeſus with an abounding love ? Chriſtian, open the eyes of thy faith, and fix them upon Chriſt, in the poſture he lay in thegarden, drenched in his own blood; and ſee whether he be not lovely in theſe his dyedgarments. Hethat fuffered for us more than any creature couldor did, maywellchallenge more love than all the creatures in the world.

O what hath he fuffered, and ſuffered upon thy account! it was thy pride, earthlineſs, ſenſuality, unbelief, hardness of heart, that laid onmore weight in thatday that he ſweatblood.

SERMON XXIII.

Diſcovers the firſt Preparation for CHRIST'S Death, on his Enemies Part, by the Treaſon ofJudas.

MATTH . xxvi . 47, 48, 49. And while he yet fpake, lo, Judas one of the twelve came, and with him a great multitude, with fwords andstaves, from the chief priests and elders ofthepeople.

Now he that betrayed him gave themafign, faying, Whomfoever Ishallkiss, that fame ishe, hold himfast.

And forthwithhe came to Jefus, andfaid, Hail master ; and kiffed him.

Termove country hig HE former fermons give youan account how Chriſt imto make himſelf ready for his death. He hath commendedhis charge to the Father, inſtituted the bleſſed memorial of his death, poured out his foul toGod inthe garden, with refpect to the grievous ſufferings he ſhould undergo; and now he is ready, andwaits forthecoming ofthe enemies,being firſt inthe field.

And think you that they were idle on their parts ? No, no, their malice made them reſtleſs. Theyhad agreed with Judas to betray him.

Under his conduct, abandoffoldiers was ſent to apprehend him.

The hour, ſolong expected, is come. For " while he yet ſpake," faith the text, " lo Judas, one of the " twelve, came, and withhim agreat multitude, with fwords

" and ſtaves."

Theſe words contain the firſt preparative act, ontheirpart, for thedeath ofChriſt, even to betray him, andthat by one of his owndiſciples. Now they executewhat theyhad plotted,

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ver.14, 15. And in this paragraph you have an account, 1.

Ofthe traitor, who he was.

2. Of the treaſon, what he did.

3. Ofthe manner of its execution, how it was contrived and effected.

Lastly, Ofthe time, whentheyput this helliſh plot in execution.

1. We have here a deſcription of the traitor: and it is remarkable how carefully the ſeveral evangeliſts have deſcribed him, both by his name, ſirname, and office, " Judas, Judas If.

" cariot, Judas Iſcariot one ofthe twelve;" that he might not be mistaken for Jude or Judas the apostle. Godis tenderof the names and reputations ofhis upright-hearted ſervants.

His office, " one ofthe twelve," is added to aggravate the fact, and to ſhew how that prophecy was accomplished in him, Pfal. xli.

9. " Yea, mine own familiar friend, inwhom I trusted, which "dideat ofmy bread, hath lift up his heel againſt me."

Lo, this was the traitor, and this was his nameand office.

2. You have a deſcriptionofthe treaſon, or an account what this man did. He led an armed multitude to the place where

Chriſt was, gave them a ſignal todiſcover him, and encouraged them tolayhands on him, and hold him faſt.

This was that helliſh deſign, which the devil put into his heart, working upon that principle, or luft of covetouſneſs, which was predominant there. What willnot a carnal heart attempt, ifthe devil ſuit atemptation tothe predominant luſt, and God withhold reſtraining grace !

3. You havehere the way and manner in which this helliſh plot was executed.

Itwas managed both withforce and with fraud. Hecomes with a multitude, armedwith ſwords and ſtaves, in cafe he ſhould meet with any reſiſtance. And he comesto himwith akiss, which was their ſignal, left they ſhould miſtake the man.

For they aimed reither at ſmall nor great, ſave only, at the Kingof Ifrael, the King ofglory *.

Here was muchado, you fee, to take a harmleſs Lamb, thatdid not once ſtart from them, but freely offered himself to them.

4. And lastly, When this treaſonable deſignwas executed upon Chriſt. And it was executed upon him whilehe ſtood amonghis diſciples,exhortingthem to prayer and watchfulness, dropping heavenly and moſt ſeaſonable counſels upon them.

" Whilehe yetſpake, loJudas, andwithhimamultitude, came * What need was there of arms against one who was unarmed ? who, ifhe had pleaſed to exerthis power, could notbe overcome byanyarms. To what purpoſe was a ſign ? to prevent miſtaking the perfon, because itwas night. D.Pareus in loc.

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" with ſwords and ſtaves." Surely, it isnobetterthan a Judas's trick, to disturb and afflict the ſervants ofGod in the diſcharge of their duties .

This was the traitor and his treaſon; thus it was executed, andat this time.

Hencewe obſerve, Doct. That it was the lot ofour Lord Jesus Christ, to be hetrayedintothe hands ofhis mortal enemies, by the afſiſtance ofafalfe anddiffemblingfriend.

Look, as Jofeph was betrayed andfoldby hisbrethren; David by Achitophel, his old friend; Sampſonby Dalilah, that lay in his boſom; ſo Chriſt by Judas, one of the twelve ; a man, his friend, his familiar, that hadbeen ſo long converſant with him: hethatbyprofeſſion had lifted up his hand to Chrift,now bytreaſon liftsup hisheel against him ; he bids the ſoldiers bind thoſe bleſſed hands, that not longbefore had waſhedthe traitor's feet.

In the point before us, we will, First, Conſider Judas, according tothat eminent ſtation and place he had under Chriſt.

Secondly, We will conſider his treaſon, according to the ſeveral aggravationsof it.

Thirdly, We will enquire intothecauſe or motives that put himupon ſuch adreadful, helliſh deſignas this was.

Fourthly, and laſtly, We will view the iſſue,and fee the event ofthis treaſon, both as to Chriſt and as to himself.

And then apply it.

First,Asfor theperſonthat did this, he was very eminentby reaſon ofthatdignity Chriſt had raiſed him to.

For, 1. He was one ofthe twelve; one retained not ina more general, and common, but in the nearest, and moſt intimate and honourable relation and ſervice to Jeſus Chriſt.

There were in Chriſt's time ſeveral forts and ranks of perſons that had relation to him.

There were fecret diſciples ; men that believed, but kept their ſtations, and abode with their relations in their callings .

There were ſeventy alſo who Chriſt ſent forth : but none of theſe were ſo much with Chriſt or fo eminent in

reſpect of their place, as the twelve ; they were Chriſt's family, day and night converfant with him : it was the highest dignity that was conferred upon any andofthis number was Judas. The ancients havemuch extolled the apoftolical dignity.

Some ſtiled theſe twelvepedes Chrifti, the feet ofChriſt ; becauſe they, as it were, carried Chriſt up anddown theworld.

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Others, oculi Dei, thevery eyes ofGod; they were his watchmen, thattook care for the concernments of his name andgofpel in the world.

Others, mammae ecclefiae, the breafts of the church; they fed and nourished the children of Godby their doctrine. Now, to be one of this number, one ofthe twelve, what a dignity was this.

2. Yea, he beingoneofthe twelve, was dailyconverſantwith Chriſt : often joined with him inprayer, often fat athis feet, hearing the gracious words that cameout of his mouth.

It was one ofAuſtin's three wiſhes, thathe had ſeen Chriſt in the fleſh :

Judas not only sawhim butdwelt with him, travelledwith him, and eat and drank with him. And during the whole timeofhis abodewith him, all Chriſt's carriages towards him were veryobliging and winning; yea, ſuch was the condeſcenſion ofChrift tothis wretched man, that he washed his feet, and that but a littlebeforehe betrayed him .

3. He was amanof unſuſpected integrity among the apostles.

When Chriſt told them, One ofyou ſhall betray me; none thoughton him, but every one rather ſuſpected himself; Lord, is it I ? faith one, and ſo ſaid they all; but none pointedatJudas, ſaying, Thou art he.

4. Toconclude, in ſomereſpect, he was preferred to the reft.

Forhe had not onlya joint commiſſionwith them to preach the goſpel toothers, (though, poor unhappy wretch, himselfbecame a caſt away) , but hehad a peculiar office,he bare the bag, i. e. hewas Almoner, or the ſteward of the family, to take care to provide for the neceſſary accommodations of Chriſt andthem.

Nowwho could ever have ſuſpected, that fuch a man as this ſhould have fold the blood of Chriſt for a little money ? that everhe ſhould have proved a perfidious traitor tohis Lord, who had called him, honoured him, and carried himſelfſo tenderly towards him ? And yet ſo it was ; " LoJudas, oneofthe twelve,

" came, and with hima multitude :" O whither will not abuſy devil and a bad heart carry a man !

Secondly, But what didthis man do and what are the juſt aggravations of his fact ? Why, he moſt baſely and unworthily foldand delivered Chriſt into his enemies hands, tobe butchered and destroyed ; andall this for thirty pieces of filver .

Bluſh,O heavens, andbe aſtoniſhed, O Earth, at this ! In this fact, moſt black and horrid aggravations appear.

1. Judas had ſeenthe majeſty of aGod on him whom he betrayed. He had ſeen the miracles that Chrift wrought, which none but Chriſt coulddo. He knew thatby the finger ofGod hehadraiſed the dead, caſt out devils, healedthe ſick. He

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could not chuſebut obſerve and ſee the rays and awful beams ofdivine majeſty ſhining in his very face, inhis doctrine, and in his life; to betray a man, to fell the blood ofthe pooreft innocent in the world, is horrid; but to fell the blood of God,

O what is this ! Here is a wickedneſs that no epithet can match !

Yea, 2. This wickedneſshe committed after perfonal warnings and premonitions given him by Chriſt. He hadoften toldthem in general, that one of them ſhould betray him, Mark xiv. 20.

He alſodenounced a dreadful woeupon him that ſhould do it, ver. 21. " The Son ofmangoethindeed, asit iswrittenofhim ;

" but wo to that man by whom the Son ofman is betrayed ; " good had it been for that man ifhe had never been born."

This was ſpoken in Judas's preſence. And one would have thought ſo dreadful a doom as Chriſt paſſed upon the man that fhould attempt this, ſhould have affrighted him far enough from the thoughts offuch awickedness. Nay, Chriſt comesnearer to him than this, and told him he wasthe man : For when Judas

(who was the last that put the queſtion to Chriſt) aſked him, Maſter, is it I ? " Chriſt's anſwer imports as much as a plain affirmation, " Thou haſt ſaid," Mat. xxvi . 25.

Moreover.

3. He doth itnot out of a blind zeal against Chrift, as many ofhis other enemies did ; ofwhomitissaid, 1 Cor. ii. 8. " That " had theyknown him, theywould not have crucified the Lord

" ofglory :" but hedid it for money, to make his market of Chriſt.

He fold Chriſt as a man would fell anox, or a ſheep to the butcher for profit.

He was fully of the mind of the pope, whoſe motto was, " *The smell or favour of gain is ſweet, let

" it ariſe out of what it will."

Ifhe can get any thing by Chriſt's blood, it ſhall be a vendible commodity with him.

" What will ye give me, (faith he), and I will betray him ?"

Matth. xxvi. 15 .

4. He fells him, and he fells him at alow rate too ; which ſhewed how vile an eſteem he had of Chriſt.

He is content to part with him for thirty pieces of ſilver.

If theſe pieces, or ſhekels, were the ſhekels of the ſanctuary, they amounted but tothreepoundsfifteen ſhillings †.

But it is ſuppoſed theywere the common ſhekels, which were moſtly uſed in buying and ſelling; and thenhis price,thathe put uponthe Saviour ofthe world, wasbut one pound ſeventeen ſhillings and fixpence. A goodly price (as the prophet calls it) that he was valued at !

* Suavis odor lucri ex re qualibet.

†Godw. Antiq. lib. 6. p.205.

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Zech. xi. 12, 13.

I confeſs, itis a wonder, he aſked nomore ; knowing how much they longed for his blood; and that they offered no more forhim: but howthen ſhould the ſcriptures havebeenfulfilled ? O what a ſale was this ! to fell that blood, which all the gold and ſilver in the world is not worth onedrop of, for a trifle ! ſtillthe wickedness of the fact riſes higher and higher.

5. He leftChriſt in most heavenlyandexcellent employment, when he went to make this foul-undoing bargain.

For ifhe went away from the table, as fome think, then he left Chrift inſtituting and adminiſtring thoſe heavenly ſigns ofhisbody and blood: there he faw, or might haveſeen, thebloody work he was going about, acted as in a figurebefore him.

If he ſat out that ordinance, as others ſuppoſe he did, then he left Chrift ſinging an heavenly hymn, andpreparing to go whereJudas was preparing to ineet him.

When the Lord Jeſus was in the moſt ſerious and heavenly exerciſe, thewretch flinked awayfromhim intothe city, or elſe went under pretenceto buy fome neceffaries I.

But his deſign was not to buy, but to fell, whatever his pretences were. Nay, 6. What he did, was not done bythe perfuafions ofany.

The high prieſt ſent notfor him, and, without doubt, was furpriſedwhen he came tohim on ſuch an errand. For it could never enter into any of their hearts, that any of his own difciples couldever be drawninto a confederacy against him, No, he went as a volunteer, offering himself to this work : which ſtillheightens the fin, and makes it out ofmeaſure ſinful.

7. Themanner in which he executes his treasonabledefign adds further malignity to the fact. He comes to Chriſtwith fawningwords and carriages, " Hail, Master, and kiſſed him."

Here is honey in the tongue, and poiſonin the heart.

Here is hatred hid under lying lips.

This was the man, and this was his fact.

Let us enquire, Thirdly, The cauſe andmotives of this wickedness, how he came to attempt and perpetrate ſuch a villany.

Maldonate the Jefuit criminates the Proteſtant divines, for affirming that God had ahand inordering and over ruling this fact||.

But weſay, † Without doubt he went from Bethany, where the Lord then was, and either withdrew privately, or under pretence of buying neceffaries .

Pareus .

In,ſo far as it was προδοσις, i. e. a betraying, it was thedeed ofJudas, tempted by Satan; in ſo faras itwas παραδοσις, i. e. a delivering

SERM . XXIII.

The Fountain of Life. that Satan and hisown luſt was the impulſive cauſe ofit: that God, as it was awicked treaſon, permitted it; andas itwas a delivering Chriſt to death, was not only the permitter, but the wife andholy director and orderer of it, and by the wisdom of his providence over-ruled it, to the great good and advantage ofthe church ; in refpect ofwhich happy iſſue, Judas's treaſon is called foelix fcelus, " a happy wickedneſs."

Satan inſpired the motion, Luke xxiii. 3, 4. " Then entered Satan into Judas " firnamed Iſcariot, and he went his way," &c. his own luſts, likedrytinder, kindled preſently: his heartwascovetous ; there was prediſpoſed matterenough for the devil to work on, ſo that itwasbuttouch andtake. Ver. 25. They covenanted to give himmoney, and he promiſed, c.

The holyGod diſpoſed and ordered all this to the fingular benefit and good of his people : Acts iv. 28. they did whatfoever " his hand and counſelhad before determined tobe done."

Andbythisdeterminate counſel ofGod, hewas taken and flain, Acts ii. 23.

Yet this no ways excuſes the wickedness of the inſtruments: for what they did, was done from the power of their own lufts, moſt wickedly ; what he did, was donein the unſearchabledepth ofhis own wifſdom, moſt holy. God knows how to ſerve his own ends by the very fins of men, andyet have no communion at all in the ſin he ſo over-rules.

If a man let a dog out ofhis hand in pursuit ofahare, the dog hunts merely for a prey; buthethat lethimgo, uſes the fagacity and nimbleneſs ofthedog to ſerve his own ends by it.

Judas minded nothing buthis ownadvantage toget money: God permittedthat luft to work, but over-ruled the iſſue'to his own eternal glory, and the falvation of our fouls.

Fourthly and lastly, But what was the end and iſſue ofthis fact ? As to Chriſt, it was his death ; for the hour beingcome, hedoth not meditate an eſcape, nor put forth the power of his

Godhead todeliver himselfout of theirhands.

Indeed he ſhewedwhathe coulddo,when he made themgo back and ſtagger with a word.

He could have obtained more than twelve legions of angels to havebeen his life-guard; one ofwhom had beenfufficient tohave coped with all the Roman legions : but how then ſhould the ſcriptures have been fulfilled, or our ſalvadelivering up, it was the effect ofGod's ſecret purpoſe, relating to the redemption of the church.

SurelyGodwas nota careleſs permitter ofthatwhole work, but a moſt wife orderer and director of it.

Pareus.

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SERM XXIII .

tionaccompliſhed ? No, hereſiſts not,butJudas,delivering him into theirhands at that time, was his death .

Andwhat gotbe as a reward of his wickedneſs ? It ended in the ruin both of his foul and body.

For immediately adeathpang ofdeſpair ſeized his confcience ; which was ſo intolerable, that heran to the haltar for a remedy ; and ſo fallingheadlong heburſt aſunder, and all his bowels guſhed out, Acts i. 18. And now he that had no bowels for Chriſt, hath none for himself.

As forhis foul, it went to its own place, ver. 25. eventhe place appointed for the ſon of perdition, as Chrift calls him, John xvii . 12.

His name retains an odious ſtench to this day, and ſhall to all generations : it is aby-word, a proverb ofreproach.

This was his end ; we willnext improve it.

Corollary 1. Hence in the firſt place we learn, That the greatestprofeffors hadneed to bejealous of their own hearts, and look well to the grounds and principles of their profeffions.

One of the ancients wouldhave had this epitaph engraven upon Judas's tomb-ſtone, εις εμε τις οραων ευσεβης εσω, i. e. " Let every one that " beholds me, learn to be godly indeed, to be fincere in his

" profeſſion, and love Chrift more unfeignedly than I did. " O profeffors, looktoyourfoundation,andbuild not upon the ſand,

as this poor creature did.

That is foundadvice, indeed, which the apoſtle gives, 1 Cor. x. 12. " Let him that thinks he ſtand- " eth, take heed left he fall." O beware of a looſe foundation *.

Ifyou begin your profeſſion asJudas did, nowonder if it ſhall end as his did.

1. Beware therefore that you hold not the truth in unrighteouſneſs : judas did ſo ; he knew much, but lived not up to whathe knew, for he was ſtill of aworldly ſpirit in the height of his profeffion.

His knowledge never had any faving influence upon his heart. He preached to others, but he himself was a caſt away. He had much light, but stillwalked in darkneſs. He had no knowledge to do himself good.

2. Beware you live not in a courſe of ſecret ſin.

Judas did fo, and that was his ruin. He made a profeſſion indeed, and carried it fmoothly, but he was a thief, John xii. 6.

He made no confcience ofcommitting the fin, ſohe could but cover and hide itfrommen.

This helpedon his ruin, and ſo itwill thine, reader, if thou be guiltyherein. A fecret wayof finning, undera covert ofprofeſſion,will eitherbreak out at laſt to the obſervation ofmen, or elſe ſlide theedown inſenſibly to hell, and * Debile fundamentumfallit opus.

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leave there only this comfort, that no body ſhall know thou art there.

3. Beware of hypocritical pretences ofreligion to accommodate ſelf-ends.

Judas was a man that had notable ſkill this way.

He had a mind to fill his own purſe,by the fale of that coſtly ointment which Mary bestowed upon our Saviour's feet.

And what a neat cover had he fittedfor it, todohis buſineſs clearly ; Why, faith he, "This might have been fold for three hundred

" pence, and given to the poor." Here was charity to the poor, or rather poor charity ; for this was only a blind to his baſe ſelfends . O Chriſtian, be plain-hearted, take heed of craft and cunning in matters of religion : This ſpoiled Judas.

4. Beware of self-confidence.

Judas was a very confident man of himself. " Laſt of all, Judas ſaid, Maſter, is it I ?" Mat. xxvi. 25.

But he that was last in thefufpicion wasfirst in the tranfgreffion.

"He that truſteth in his own heart, is a fool," faith Solomon, Prov.xxviii. 26. Such a fool was this great profeffor.

It will beyour wisdom tokeep ajealous eye upon your own hearts , and ſtill ſuſpect their faireſt pretences.

5. If you will not do as Judasdid, nor come toſuch an end as he did, take heed you live not unprofitably under the means of grace.

Judas had the beſt means ofgrace that everman enjoyed. He heard Chriſt himselfpreach, hejoined often with him in prayer, but he was never the better for it all ; it was but as the watering of adead ſtick, which will never make it grow, but rot it the ſooner.

Never was there a rotten branch fo richly watered as he was.

Oit is a fad fin, and a ſad ſign too, whenmen andwomen live under the gospel from year to year, and are never the better.

I warn you to beware of theſe evils, allye that profeſs religion.

Let theſe footſteps by which Judas went down to his own place, terrify you from following him in them.

Corollary 2. Learnhence alſo, That eminent knowledge andprofeffion puts aspecialand eminent aggravation uponfint.

Judas Iscariot, one of the twelve.

Poor wretch ! better had it been for him, if he had neverbeen numbered with them, nor enlightned with ſo much knowledge as he was endowedwith : for this rent his confciencetopieces,when he reflectedon what he haddone, and preſently run into the gulph of despair.

To fin against clear light, is to ſin with a high hand.

It is that which makes afadwaste ofthe confcience. That, withoutdoubt, which now

/ † The leaſt violation of confcience is avery great fin. Ames.

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torments this poor foul in hell, is, thathe ſhouldgo against his light, against his profeſſion, to gratifyabaſe luſt tohis eternal ruin.

Had he known no better, it had been more excufable.

Thoſe that had ahand inthedeath ofChriſt, through mistake and ignorance, werecapable to receive the pardonoftheir ſinby thatblood they ſo ſhed, Acts iii. 17, 19.compared.

Takeheed therefore ofabuſing knowledge, and putting aforce upon conſcience.

Corollary 3. Learnhence in the third place,Thatunprincipled profeffors willfooneror laterbecomeshameful apoftates. Judaswas an unprincipled profeſſor, and fee what he came to ; ambition invited Simon Magus to the profeſſion of Chriſt, he would be

" fome great one," andhow quickly did the rottenneſs ofhis principles diſcoverthemselves in the ruinofhis profeffion ?

That which wants a root, must needs wither, as Chriſt ſpeaks, Matth . xiii . 20, 21.

That which is the predominant intereft, will prevail, and ſway with us in the day of our trial.

Hear me, all you that profeſs religion, and havegiven your names to Chrift; if thatprofeſſionbe notbuilt upon afolid and real work τις μέγας, ofgrace upon your hearts, you ſhall never honour religion, nor fave your fouls by it. O it is your union with Chrift, that, like aſpring, maintainsyour profeſſion .

" So much asyou are united to Chrift, ſo much conſtancy, ſteadiness, and evenneſs, you

" will manifeſt in the duties of religion, and no more †. "

O brethren, whenhe that profeſſes Chriſt for company, ſhall be left alone as Paul was : when he that made religion a ſtirrup to help him into the ſaddle ofpreferment andhonour, ſhall ſee that he is ſo advanced to be drawn forth into Chriſt's camp, and endure the heat ofthe day, and not to take his pleaſure ; in aword, when he ſhall fee all things about himdiſcouraging and threatning,his dearest intereſt onearth expoſed forreligion's fake, and he hath no faith tobalancehis preſentloſſes with his future hopes ; I ſay, when it comes tothis, you ſhall then fee the rottenneſs ofmany hearts diſcovered ; and Judas may have many fellows, who will part with Chrift for the world as he did. O therefore look well to your foundation.

Corollary 4. Moreover in thisexampleofJudas you may read this truth ; That men and women are never in more imminent danger, thanwhenthey meet with temptations exactlyfuited to theirmaster-lufts, to theirown iniquity. O pray, pray, that ye may be kept from a violent ſuitable temptation.

Satan knows that when a man is triedhere, he falls by the root.

The love † Munimur quatenus unimur.

SERM . XXIII .

The Fountain of Life.

of this worldwas all along Judas's maſter-fin, and fome conjecture he was a married man, and had a great charge ; but that is conjectural : this was his predoininant luſt.

The devil found out this, and fuited itwith a temptation which fully hit his humour, and it carries him immediately.

This is the dangerous crisis of the foul. Now you ſhall fee what it is, and what it will do.

Put money before Judas, andpreſently you ſhall fee what the man is .

Corollary 5. Hence, in like manner, we are inſtructed, That noman knows whereheshallstop, when hefirst engages himselfin away offin||.

Wickedness, as well asholineſs, is notbornin its full ſtrength, butgrows up to itby inſenſibledegrees. Sodid the wickedness ofJudas.

I believe, he himselfnever thought he ſhould have done what hedid: and ifany ſhould have told him, in the firſt beginning of his profeſſion, Thou shalt fell the blood of Chrift for money, thou shalt deliver him moſt perfidiouſly into their hands that ſeek his life; he would have anſwered as Hazael did to Eliſha, " But what, is thy fervant a dog, that he ſhould do

" this great thing?" 2 Kings viii. 13. His wickedneſs firſt diſcovered itſelf inmurmuring and diſcontent, taking a pique at fome ſmall matters against Chriſt, as you may find, by comparing John vi. from ver. 60, to 70. with John xii. from ver.

3. to 9. but ſee to what it grows at last.

That luft or temptation that at firſt isbut a little cloud as big as a man's hand, may quickly overſpread the whole heaven.

Itisour engaging in fin, as inthe motion of a ſlone down the hill, vires acquirit eundo,

" it ſtrengthens itſelfby going;" and the longer it runs, the more violent.

Beware of thefinalleſt beginnings of temptations.

No wiſe man will neglect or flight the ſmalleſt ſpark of fire, eſpecially if he ſee itamong many barrels ofgun-powder. You carry gun-powder about you, O take heed of ſparks .

Corollary 6. DidJudas fellChriſt for money ? Whata potent conqueror is the love ofthis world! How many hath it caſt down wounded ? What great profeſſors have been dragged at its chariot wheels as its captives ? Hymenaeus and Philetus, Ananias and Sapphira, Demas and Judas, with thousands and ten thouſands, ſincetheir days, led away intriumph.

It " drowns men " in perdition," t Tim. vi. 9.

In that pit of perdition, this fon of perdition fell, and never roſe more. O you that ſo court

Rr2 || Nemo repente fit turpiſſimus. i. e. No perſon ſuddenly becomes moft wicked.

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SERM . XXIII.

'and profecute it; that ſo love and admire it; make a ſtand here ; pauſe a little upon this example; conſider to what it brought this poor wretch, whom I have preſented toyou dead, eternally dead, by the mortalwound that the love of this world gavehim: it destroyedboth foul and body.

Pliny tells us, that theMermaids delight tobe in green meadows, into which they drawmenby their enchanting voices; but, ſaith he, there always lie heaps of dead mens bones by them. A lively emblem of a bewitching world! Good had it been for many profeffors of religion, ifthey had neverknown what the riches, andhonours, and pleaſures of this world meant.

Corollary 7. DidJudas fancy ſo much happiness in a little money, that he would fell Chriſt to get it ? Learn then, That whichmen promise themselves much pleaſure and contentment in, in the way offin, may prove the greatest curse and mifery to them that ever befelthem in the world.

Judas thought itwas a brave thing to get money! he fancied much happineſs in it : but how fick was his confcience as ſoon ashe had swallowed it !

Otake itagain, faith he! Itgripedhimto the heart. Heknows not what todo, to rid himselfof that money.

Give me children, faith Rachel, or I die ſhe hath children, and they prove her death. O mortify your fancies to the world ; put no neceſſity upon riches.

"They that will be rich fall into temptations, and many hurtful luſts, which drown men in perdition,"

1 Tim. vi. 9.

You may have your defires with acurſe.

He thatbrings home a pack of fine cloaths infected with theplague, has no fuch great bargain of it, how cheap fo- "

everhebought them.

Corollary 8. Was there one, andbutone of the twelve, that proved a Judas, a traitor to Chriſt ? Learn thence, That it is a moſt unreasonable thing tobeprejudiced at religion, and thefincere profeffors of it, becausesome that profeſs it prove naught and vile.

Should the eleven fuffer for one Judas ? Alas, they abhorred both the traitorand his treaſon.

As well might the high-prieft and his fervants have condemned Peter, John, and all the reſt, whoſe ſouls abhorred the wickedness.

If Judas proved a vile wretch, yet there was eleven to one that remained upright :

A if Judas proved naught, it was not his profeſſion madehim ſo, but his hypocrify ; he never learned it from Chriſt.

Ifreligion must be charged with all the miſcarriages of its profeffors, then there is no pure religion in the world. Name that religion, among the profeffors whereof there is not one Judas.

Take heed, reader, of prejudices against godliness on this account.

Thedesign ofthe Devil, withoutdoubt, is toundo thee eter-

SERM . XXIII .

The Fountain of Life: nallyby them. " Wo to the world becauſe of offences," Mat. xviii . 7.

And what if Goddo permit theſe things to fallout, that thou mayeſt be hardened in iniquity, confirmed in finby ſuch occafions, and ſo thy deſtruction brought about this way :

Bleffed is he that is not offended at Chrift .

Corollary 9. Did Judas, one of the twelve, do ſo ? Learn thence, That a drop of grace, is better than a fea ofgifts .

Gifts have ſome excellency in them, but the way ofgrace is the more excellent way, 1 Cor. xii. 31.

Gifts, as one faith, are deadgraces, but graces are living gifts.

There is manyalearnedhead inhell.

Theſe are not the things that accompany falvation.

Gifts are the gold that beautifies the temple ; but grace isasthe temple which ſanctifies the gold.

One tear, one groan, one breathing of an upright heart, is more than the tongues of angels .

Poor Chriſtian, thou art troubled that thou canſt not ſpeak andprayſo neatly, ſo handſomely, as some others can ; but canft

thou go intoacorner, and there pour out thy foul affectionately, though not rhetorically, to thy Father ? trouble not thyſelf.

It is better for thee to feelone divine impreſſion fromGodupon thyheart, than tohave tenthouſandfine notions floating in thy head : Judas was a man ofparts; but what good did they do him?

コ Corollary 10. Did the Devil win the conſent ofJudas tofuch adeſign as this ? Could he get no other but the hand of an apoſtle to aſſiſt him ? Learn hence, That the policy of Satan lies much in the choice ofhis instruments he works by. Nobird, (faith one) like a livingbird to tempt others into the net.

Pelagius, Socinus, &c. were fit for that work the Devil put them upon,

* Auſtin told an ingenious young ſcholar, " The Devil coveted him for an ornament,"

He knows he hath a foul cauſe to manage, and therefore will get the faireſt hand he can to maitwith the leſs ſuſpicion.

Corollary 11. Did Judas, one of the twelve,do this ? Then certainly, Chriftiansmay approveandjoin withfuchmen on earth, whose faces theyshall never fee in heaven,

The apostles held communionalong timewith this man, and did not fufpect him.

O pleaſe not yourſelves therefore, that you have communion with the faints here, and that they think and ſpeak charitably ofyou. " All the churches ſhall know, (faith the Lord), that I 66 amhe that fearcheth the heartand reins, and willgive to every

" manas his work ſhall be," Rev. ii. 23.

In heavenwe shall * Cupit abs te ornari Diabolus.

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meet many thatwe never thoughtto meet there, and miſs many we were confident we should fee there.

Corollary, 12. Lastly, Did Judas, one ofthe twelve, a man ſo obliged, raiſed and honoured by Chriſt, do this? Geafe then fromman,benottooconfident,butbeware ofmen . " Truſt ye

" not in a friend, put no confidence in aguide, keep the door " ofthylips from herthatlieth inthy boſom," Mic. vii . 5. Not that there is no ſincerity in any man, but becauſe there is fo muchhypocrifyin manymen,and ſomuch corruption in the beſt of men, that we maynotbe tooconfident, nor lay too great a ſtreſs uponany man .

Peter's modeft expreſſion ofSylvanus is a pattern for us ; " Sylvanus, a faithful brother unto you (as I " ſuppoſe") 1 Pet. v. 12. The time ſhallcome,faith Chriſt , that Your " brother ſhall betraybrother to death," Mat. x. 11 . charity for others may be your duty, but your toogreat confidencemay beyour ſnare. Fear what others maydo, but fear thyfelfmore.

SERMON XXIV.

Opens the Enemies ſecond and third Preparatives for the Death of CHRIST, by their illegal Trial and Condemnation.

LUKE Xxiii . 23, 24. And they were inſtant with loud voices, requiring that he might be crucified ; and the voices of them, and of the chiefpriests prevailed. And Pilate gavesentence that itshouldbe as they required.

JUDAS has made good his promise to the high prieſt, and delivered Jeſus a prisoner into their hands.

Theſe wolves / of the evening, no fooner ſeize the Lamb ofGod, but they thirſt andlong tothefuckinghis precious innocent blood; their revengeand malice admit no delay, as fearing a rescue by the people.

" WhenHerod had takenPeter, he committed him to prifon, intending afterEaſtertobringhim forth to thepeople *, " Acts

* In ſo great a mixed multitude itwas eaſy to raiſe a tumult, if thepeoplehad thought ſo great a prophet was murdered, contiary to all law and justice.

Par. on Matth. xxvi. 5.

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xii. 4. But theſe mencannot ſleep till theyhavehis blood, and therefore the preparation of the paſſover being come, they refolve in all hafte to destroy him ; yet left it should look like a downright murder, it ſhall be formalized with a trial.

This his trial and condemnation are the two laſt acts by which they prepared for his death, and are both contained inthis context; inwhichwemayobſerve, 1. The indictment.

2. The Sentence to which the judge proceeded.

1. The indictment drawn up against Chriſt, wherein they accuſe him of many things, but can prove nothing.

They charge him with fedition andblafphemy, but falter ſhamefully inthe proof.

However, what is wanting in evidence, ſhall be ſupplied with clamour and importunity. For faith the text,

" They were inſtant with loud voices, requiring that he might " be crucified; and their voices prevailed:" When they can neitherprove the fedition or blafphemy they charged him with, then Crucify him, Crucify him, muſt ſerve the turn, instead of allwitneſſes andproofs .

Thefentence pronounced upon him ; Pilate gave sentence, that itshould be as they required ; i. e. he ſentenced Chrift tobe nailed to the croſs, and there to hang tillhe was dead.

From both theſe we may obſerve, theſe two doctrinal conclufions.

Doct.

1. That the trial of Christ for his life, was managed moſt maliciously and illegally against him, by his unrighteous judges.

Doct. 2. Though nothing could be proved against our Lord Jesus Chrift worthy ofdeath, or of bonds ; yet he was condemned to be nailed to the croſs, and there tohang till he died.

I ſhallhandle theſe two points diſtinctly in their order, beginningwith the firſt, namely,

Doct. 1. That the trial of Christ for his life, was managed most maliciously and illegally against him, by his unrighteousjudges.

Reader, here thou mayeſt ſee the Judge of all the world ſtanding himselftobe judged; he that thalljudge the world in righteouſneſs, judged moſt unrighteously ; he that ſhalloneday come to the throne ofjudgment, attended with thousands, and tenthousands ofangels and faints, ſtandingas apriſoner atman's

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SERM . XXIV.

bar, and theredenied the commonright which athief or murderer might claim, and is commonlygiven them .

To manifeft the illegality ofChriſt's trial, let the following particulars be heedfully weighed.

1. That he was inhumanly abuſed, both in words andactions, before the court met, or any examination was taken of the fact : for as foon as they had taken him, they forthwith bound him, and led him away to the High-prieſt's houſe, Luke xxii. 54.

And there they that held him, mocked him, ſmote him, blindfolded him , ſtruck him on the face, and bid him propheſy who ſmote him; and many other things blafphemoufly ſpake they against him, ver . 63, 64, 65.

How illegal and barbarous a thingwas this ? When they werebutbinding Paul with thongs, he thought himself abuſed contrary to law, and asked the centurion that ſtood by, " Is it lawful for you to ſcourge a man

" that is a Roman, and uncondemned ?" q. d. Is this legal ?

What, puniſh a man firſt, and judge him afterwards ! But Chriſt was not onlybound, but horribly abuſed bythem all that night, dealing with him as the lords of the Philiftines did with Sampſon, to whom it was ſport to abuſe him.

No reſt had Jeſus that night ; no more fleep for him now in this world : O itwas a fad night to him and this under Caiaphas's own roof.

2. As he was inhumanly abuſed before he was tried, fo he was examined andjudged by a court that had no authority to try him.

Luke xxii. 66. " As soon as it was day, the elders " of the people, and the chief priests, and the ſcribes came to66 gether, and led him into their council."

This was the ecclefiaftical court, the great Sanhedrim, which, according to its firſt conftitution, ſhould confiſt of ſeventy grave, honourable, and learned men ; to whom were to be referred all doubtful matters, toohard for inferior courts to decide.

And theſe were to judge impartially and uprightly for God, as men in whom was the Spirit of God, according to God's counſel toMofes,

Numb. xi. 16, &c.

In this court the righteous and innocent might expect relief and protection. And that is conceived to be the meaningofChriſt's words, Luke xiii. 33. " Itcannot be

" that a prophet periſh out ofJerufalem;" that is, their righteouſneſs andinnocencymay expect protection. Butnow, contrary to the firſt conſtitution, itconſiſted of a pack of malicious ſcribes and phariſees, men full ofrevenge, malice,and all unrighteouſneſs : and over theſe Caiaphas (a head fit for fucha body) at this time preſided. And thoughthere was ſtill ſome face of a court among them, yet theirpower was fo abridged by the Romans, thatthey couldnothearanddetermine,judge andcon

SERM . XXIV.

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demnincapital matters, as formerly.

For as * Joſephus their own hiſtorian informs us, Herod in the beginning of his reign took away this power from them; and that ſcripture ſeems to confirm it, John xviii. 31. " It is not lawful for us to put any

" man to death; " and therefore they bring him to Pilate's bar.

He alfo underſtood him to be a Galilean; and Herod beingTetrarch ofGalilee, and at that time in Jerufalem, he is ſenttohim, andby him remitted to Pilate.

3.As he was at firſt heard andjudged by a court that had no authority tojudge him ; fo whenhe ſtood at Pilate's bar, he was accuſed of perverting the nation,and denying tribute to Caefar, thanwhich nothing was more notoriously falſe.

For as allhis doctrine was pure andheavenly, and malice ittelf could not find a flaw in it ; fo he was always obſervantofthe laws underwhich he lived, and ſcrupulous ofgiving the leaſt juſt offence to the civil powers.

Yea, he not only paid the tribute himself, though he might have pleaded exemption, butcharged itupon others as their duty ſo to do, Mat. xxii. 24. " Give unto Caefar the things that are Caefar's."

And yet with ſuch palpable untruths is Chrift charged.

4. Yea, andwhat is more abominable and unparalleled ; to compaſs their malicious deſigns,they induſtriouſly labour to fue bornfalſe witneſſes to take way his life, not ſticking at the grofteſt perjury, and manifeſt injustice, ſo they might deſtroy him.

So you read, Mat. xxvi. 59. " Now the chiefpriests and elders, " and all the council, fought falſe witneſſes against Jeſus to put

" him to death."

Abominable wickedness ! for ſuch men, and ſo many, tocomplot to thed thebloodofthe innocent, by known and ſtudied perjury ! What will not malice against Chrift tranfportmen to ?

5. Moreover, the carriage of the court was moſt inſolent and baſe towards him during the trial: for whilft he ſtood before them as a priſoner, yet uncondemned, ſometimes they are angry at him for his filence; andwhen he ſpeaks and that pertinently to the point,they ſmite him on the mouth for ſpeaking, and scoffat what he ſpeaks †.

" To fome of their light, frivo- "

" lous and enſnaring queſtions, he is filent, not for want of an anſwer, but becauſe he heard nothing worthy ofone."

And to fulfilwhat theprophet Ifaiahhadlong before predictedofhim :

* Antiq. lib. 14. cap. 205.

† Quia indignam refponfo judicat manifeftamfalfitatem ; non defenfione deftitutus, fed ut impleretur prophetae oraculum.

Par.

VOL . I. st

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SERM . XXIV.

" He was oppreſſed, and he was afflicted, yet he opened not " his mouth: he is brought as a lamb to the ſlaughter, and as " a ſheep before her ſhearers is dumb, ſo he opened not his

" mouth," Ifa. v. 3, 7.

As alſo to leave us a precedent when to ſpeak, and when to be filent, when we for his name ſake ſhall be brought before governors: for fuch reaſons as theſe he fometimes anſwers nota word, and then they are ready to condemn him for a mute.

" Anfwereft thou nothing ? (faith the high-priest) what is it that theſe witneſs against thee ?" Mat. xxvi . 62 , "Hearest thou nothow many things they witneſs

" against thee ?" faith Pilate, Mat. xxvii. 13 .

Andwhen he makes his defencein words oftruth and foberneſs, they ſmitehim for ſpeaking, John xviii. 22. " And when

" he had thus ſpoken, one ofthe officers which ſtood by, ftruck Jefus with the palm of his hand, faying, anſwereſt thou the

high prieſt ſo?" And what had he ſpoken to exasperate them ? Had he ſpoken impertinently ? Not at all ; whathe faid was but this, when they would have had him enſnare himself with his own lips : " Jeſus anſwered, I ſpake openly in theworld,

I ever taught in the ſynagogue, and in the temple, whither " the Jews always refort, and in fecret have I faid nothing.

" Why aſkeſt thou me ? Ask them that heard me, behold they " know what I faid :" q. d. I am not obliged to accuſe and enſnare myſelf, but you ought to proceedfecundum allegata et probata, according to what is alledgedandproved.

Did hedeſerve a blow on his mouth for this ? O who but himself could have ſo patiently digefſted ſuch abuſes ! Under all this he ſtands in perfect innocency and patience, making no other return to thatwretch that ſmote him, but this, " If I have ſpoken evil,

" bear witneſs of the evil : but if well, why ſmitest thou me ?"

6. Lastly, To inſtance inno more: he is condemned to die by that very mouth whichhadonceand again profeſſedhe found no fault in him .

He hadheard all thatcould be alledged against him, and faw it was a perfect pieceofmaliceand envy.

When they urge Pilate to proceed to ſentence him; why, faith he, " what evil hath he done ?" Mat. xxvii. 23. Nay, in the preface to the very fentence itself, he acknowledges him to be ajuſt perſon, Mat. xxvii. 24. " When Pilate ſaw he could prevail no- " thing, but that rather a tumultwas made, he took water, and " waſhed his hands before the multitude, and faid, I am inno- " cent oftheblood of this just perſon, ſee ye to it."

Here the innocency ofChriſt brakeout like the fun wadingout ofa cloud, convincingthe confcience ofhisjudgethat he was juſt ; andyet he mustgive fentence on him, forall that, topleaſe the people.

SERM . XXIV.

The Fountain of Life.

Inference 1. Was Chriſt thus uſedwhen he stood before the great council, the ſcribes and elders of Ifrael ? Then furely

" great men arenot always wife, neither do the aged underſtand " judgment," Job xxxii. 9. Here were many great men, many aged men, many politic men in council; but not one wife or goodmanamong them. Inthiscouncil were men of parts and learning, men ofgreat abilities, and by fo much the more pernicious, and able to do miſchief.

Wickedness in a great or learned man, is like poiſongiven inwine, the more operative and deadly.

Chrift's greatest enemies were ſuch as theſe.

Heathen Pilatehad more pityforhim thanfuperftitious Caiaphas. Luther tells us, that his greatest adverfaries did not riſe out ofthe alehouſes or brothel-houſes, but out of monasteries, convents, and religious houſes.

Inference 2. Hence alſo we learn, That though we are not obliged to answer every captious, idle, or ensnaring question, yet we are boundfaithfully to own andconfess the truth, whenwe are folemnly called thereunto.

It is true Chriſt was ſometimes ſilent, and as adeafman that heard not ; but when the queſtion was folemnly put, "Art

" thou the Chriſt, the Son ofthe bleſſed? Jeſus ſaid, I am,"

Mark xiv. 61 , 62.

He knew that anſwer would coſt his life, and yet he durſt notdeny it.

On this account the apoſtle faith, " he witneſſedagood confeſſionbefore Pontius Pilate," 1 Tim . vi. 13.

Herein Chriſt hath ruled out the wayofour duty, and by his own example, as well as precept, obliged us to a fincere confeſſion of him, andhis truth, when we are required lawfully fo to do, i. e. when we are before a lawful magiftrate, and the queſtions are not curious or captious ; when we cannot hold our peace, but our filence willbe interpretatively a denying of the truth; finally, when the glory ofGod, honour of his truth , and edification ofothers, are more attainable by ouropen confeſſion, thantheycan be by our filence: then muſt we with Chriſt, give direct, plain, ſincere anſwers.

It was the old Prifcillian error, to allow men to deny or difſemble their profeſſion, when an open confeffion would infer danger.

But you know what Chriſt hath faid, Mat. x. 33 .

" Whosoever ſhall deny me before men, him will I deny be- " fore my Father which is inheaven."

Chriſt will repay him in his own coin.

It was a noble ſaying of couragious * ZuinSf2 * Quas non oportet mortes præligere? Quod nonfupplicium potits

SERM . XXIV.

The Fountain of Life. glius, "What deaths would I not chuſe ? What punishment would I notundergo? Yea, intowhat vault of hellwould E not rather chuſe to be thrown, than to witness against my

" confcience ?"

Truth can never be bought dear, nor fold cheap.

The Lord Jeſus, you fee, owns truth with the eminent and inſtant hazard of his life.

The whole Cloud of witneſſes have followed him therein, Rev. xiv. Ι .

We ourselves once openly owned the ways of fin: and ſhall we not do as much for Chrift, as we then did for the Devil ? Did we then glory in our ſname, and ſhall we now be ashamed of our glory? Do not we hope Chriſt will own us at the greatday ?

Why, if we confefs him, he alſo will confeſs us. O think on the reaſonableneſs of this duty.

Inference 3. Once more, hence it follows, That to bear the revilings, contradictions, and abuses ofmen, with a meek composed, and evenſpirit, is excellent and Christ-like. He stoodbefore them as a lamb ; he rendred not railing for railing; he endured the contradictions of finners against himself.

Imitate Chriſt in his meekness. He calls you ſo to do, Mat. xi. 28.

This will be convincing to your enemies, comfortable toyourſelves, and honourable for religion : and as for your innocency,

God will clear it up as Chriſt's was.

You have heard the illegal trial of Chrift, how inſolently it was managed against him; well, right or wrong, innocent or guilty, his blood is reſolved upon : it is bought and fold beforehand ; and ifnothing else willdo it, menaces and clamours thall conſtrain Pilate to condemn him.

Whence our fecond note was, Doct. 2. That though nothing could be proved against our

Lord Jesus Christ worthy ofdeath or of bonds ; yet was he condemned tobe nailed to the croſs, and there to hang tillhe died.

For the explication ofthis, I ſhall open the following particulars.

First, Who gave the ſentence.

Secondly, Uponwhom he gave it.

Thirdly, What ſentence was it that was given.

Fourthly, In what manner Chriſt received it.

First, Who, and whatwas he, that durſt attempt ſuch a thing as this ? Why, this was Pilate, who fucceeded Valerius Gratus in the preſidentſhip ofJudea, (as † Jofephus tells us) inwhich potius ferre ? Imo in onam profundam inferni abyſſum non intra re, quam contra confcientiam atteftare?

Zuing.

† Jofephus, lib. 18. Ant. Judaeae, quarto ad cap. 7.

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truſt he continued about ten years.

This cruel, curſed act of his against Chrift was in the eighth year of his government.

Two years after, hewas removed from his place and officeby Vitellius, preſident ofSyria, for his inhuman murdering ofthe innocent Samarians.

This neceffitated him to go to Rome to 1. clear himself before Caefar; but before he came to Rome,

Tiberius was dead, andCaius inhis room.

Underhim, faith ‡ Eufebius, Pilatekilledhimself.

|| "Hewas a man notvery friendly or benevolent to the Jewish nation, but still fufpicious of their rebellions and inſurrections: this jealous humour the " prieſts and ſcribes obſerved, and wrought upon it tocompaſs

" their deſign against Chriſt."

Thereforethey tell him ſo often of Chriſt's ſedition, and ſtirring up the people ; and that ifhe let him go, heis none of Caeſar's friend; which very confiderations prevailedwith him todo what he did.

But how durſt heattempt fuch a wickedneſs as this, though he had stood in the opinion of Caefar ? What ! give judgment against the Son ofGod ? for it is evident, by many circumstances in this trial, that he had many inward fears and convictions upon him,that hewas the Sonof God * : By theſe hewas ſcared, and fought

" to releaſe him, John xix. 8, 12. the fear of a Deity fell upon him ; his mind was greatly perplexed, and dubious about this priſoner, whether he was aGod or a man. And yet the fear of Caefar prevailed more thanthe fear ofa Deity ; he proceeds to give fentence.

O Pilate ! thou waſt not afraid to judge and ſentence an innocent, a known innocent, and one whom thou thyself fufpecteſt, at least to bemore than man ! Butſee in this predominancy of felf-intereſt, what man will not attempt, and perpetrate, to ſecure and accommodate ſelf.

レ Secondly, Againſt whomdoth Pilate give fentence ? againſt a malefactor ? No, his own mouth once and again acknowleged him innocent.

Againſta common priſoner ? No, but onewhoſe fame nodoubthad often reached Pilate's ears, even the wonderful things wrought by him, which none butGod could do : onethat ſtood before him as the picture, or rather as the body,

† Eufeb. hist . Ecclef. lib. 2. cap. 7 .

|| Non admodum amicus Judaeorum genti, propterea quod eam Suspectam haberet animo erga Caefarem ; hunc putant facerdotes commodum fore ipforumpropofito, &c.

Bucer. in Mat. xxvii.

* Having heard the name of the Son of God, his mind was ſmitten with a religious awe ; and being ſtruck with the fear of a Deity, he was perplexed and in ſuſpenſe, thinking himself in prefent danger as at the brink of apit,

Marlor. in loc.

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of innocencyand meekness.

Ye have condemned and killedthe juſt , and he reſiſteth you not, Jam. v. 6. Now was that word made good, Flal. xciv. 21. " They gather themſelves together

" blood." against the foul ofthe righteous, and condemn the innocent Thirdly, But what was the ſentence that Pilate gave ? We haveit not inthe form inwhich it was delivered: butthe fum ofit was, that it ſhould be as theyrequired. Now whatdidthey require ? why, crucify him, crucify him.

So thatin whatformalities foever itwas delivered, this was the ſubſtance and effect of it, Iadjudge Jefus of Nazareth to be nailed to the croſs, and there tohang till he be dead.

Which fentence against Chrift was, 1.A most unjust and unrighteousſentence : the greatest perverſionofjudgmentand equity that was everknown to the civilized world, ſince feats ofjudicature were firſt ſet up. What ! tocondemn him before one accufation was proved against him ? And ifwhat they accuſed himof(that he said hewasthe Son ofGod) hadbeenproved, ithadbeen nocrime, for he reallywas fo ; and therefore no blafphemy inhim to ſayhe was .

Pilate ſhould rather have comedownfromhis feat ofjudgment, and adoredhim, than fat there tojudge him. O itwas the highest piece of injuftice, that ever our ears heard of !

2. As it was an unrighteous, ſo it was a cruelfentenee, delivering up Chriſt to their wills. This was that miſery which David ſo earnestlydeprecated, Píaļ. xxvii. 12. " Odeliver me not " over to the will ofmine enemies ." But Pilate delivers Chrift over to the willof his enemies, men full of enmity, rage, and malice,whoſe greatest pleaſure it was toglut themſelves with his blood, and fatiate theirrevengeful hearts with ſuch a ſpectacle of miſery.

For lo, as foonas theſe wolves hadgriped their prey, theywerenotfatisfied with that curſed, cruel,and ignominious death ofthe croſs, to which Pilate had adjudged him, but they are reſolved he ſhall die over and over; they will contrive manydeaths in one: now they ſay as a tyrant didonce, moriatur, utfentiatsemori ; " let him die, ſo as he may feel himself

" todie. " To this endthey preſently ſtrip him naked ; ſcourge him cruelly ; array him in ſcarlet, and mock him ; crown him with a buſh of platted thorns; faſten that crown upon his head by ablow with acane, which ſet them deep into his facred temples ; ſceptered him with a reed, ſpat in his face, ftriptoffhis mock-robes again; put the croſs uponhis back, and compelled him tobear it. Allthis, andmuch more, they expreſs their cruel-

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ty by, as foon as theyhad him delivered over to their will.

So that this was a cruel ſentence.

3. As it was a cruel, ſo it was a rash and haſty fentence.

TheJews are all in hafte; conſulting all night, and early up by thebreak ofday in the morning, to gethim to his trial.

They ſpur on Pilate, with all arguments they can, to give ſentence.

His trial tookup but one morning, and agreatpart of that was ſpent in fending him from Caiaphas to Pilate, and from Pilate to Herod, and then back again to Pilate; ſo that it was ahaſty and headlong ſentence that Pilate gave. Hedid not fift and examinethe matter, but handles itvery flightly.

The trial of many a mean man hath taken up ten times more debates and time, than was ſpent about Chrift. " * They that look but " lightly into the cauſe, eaſilypronounce and give ſentence."

But that which was then done in haſte, they have hadtime enough to repent for fince.

4. As it was a raſh and haſty, ſo it was an extortedforcedfentence .

They ſqueeze it out of Pilatebymere clamour, importunity, and ſuggeſtions ofdanger. In courts ofjudicature, fuch arguments ſhould ſignifybut little; not importunity, but proof, ſhould carry it : but timorous Pilate bends like a willow at this breathof the people: hehad neither fuch a ſenſe ofjustice, nor fpirit ofcourage, as to withſtand it.

5. As it was an extorted, ſo it was ahypocritical fentence, maſking horrid murder under apretence and formality of law.

It muſt look like a legal procedure to palliate the buſineſs.

Loth hewas tocondemn him, leſt innocentblood ſhould clamour in his confcience; but fincehe must do it, he will transfer the guilt upon them, and they take it; " his blood be on us, and on our

" children for ever," ſay they.

Pilate calls for water, waſhes his hands before them, and tells them, " I am free from the " blood of thisjuſt perſon."

But ſtay; free from his blood, and yetcondemn aknown innocent perſon ? Free from hisblood, becauſe he washed his hands in water? No, no, he could never be free, except his foul had been waſhed in thatblood he ſhed.

Othe hypocrifyof Pilate! Suchjuggling as this willnot ferve his turn, whenhe ſhall ſtand as a prifoner before him, who now ſtood arraigned at his bar.

6. And lastly, As it was a hypocritical, ſo it was an unrevokedfentence: itadmitted notof a reprieve, no, not for aday ;

* Qui ad pauca refpiciant, facilepronunciant.

‡ By minaces they extort from him the condemnation ofChriſt.

Calvine

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nor doth Chriſt appeal to any other judicature, or once defire the leaſt delay ; but away he is hurried in hafte to the execution.

Blush, O ye heavens ! and tremble, O earth ! at ſuch a ſentence as this ! Now is Chriſt dead in law; now he knows whither he must be carried, and that preſently.

His foul and body must feel that, the very fight of which put him into an agony but the night before .

Fourthly, and laſtly, In what mannerdid Chriſt receive this cruel and unrighteous ſentence? He received it like himſelf, with admirable meekness and patience. He doth as itwere wrap himſelf up in his own innocency, and obedience to his

Father's will, and ſtands at the bar with invincible patience, and meek fubmiffion. He doth not at once defire the judge to defer the ſentence, much less fall down and beg for his life, as other prifoners uſe to do at ſuch times. No, but as a theep he goes to the flaughter, not opening his mouth.

Some apply that expreffion to Chriſt, Jam. v. 6. " Ye have condemned and " killed the Juſt, and he reſiſteth you not."

From the time that Pilate gave fentence, till he was nailed to the croſs, we do not read that ever he ſaid any thing, ſave only to thewomen that followed him out of the city to Golgotha : and what he faidthere, rather manifeſted his pity to them, than any diſcontent at what wasnow come upon him; " Daughters ofJerufa- " lem, (faith he) weep not for me, but weep for yourſelves,

" and for your children," Luke xxiii. 28 , &c.

O the perfect patience and meekness of Chriſt : The inferences from hence are:

Inference 1. Doyou see what was here done against Chriſt, under pretence of law ? What cause havewe to pray for good laws, and righteous executioners ofthem ?

O! it is a fingular mercy to live under good laws, which protect the innocent from injury.

Laws are hedges about our lives, liberties, eſtates, and all the comforts we enjoy in this world.

Times will be evil enough, when iniquity is not dif countenancedand puniſhedby law; but how evil are thoſe times like to prove when iniquity is establiſhed by law ! As the Píal miſt complains, Pfal. xciv. 20.

" Itwas the complaint ofPli- " ny to Trajan, that whereas crimes were wont to be the bur.

" denof the age, now laws were ſo; and that he feared the " commonwealth which was eſtabliſhed, wouldbe fubvertedby

" laws *."

It is not likely that virtue willmuch flourish, when * Olim criminibus, jam legibus laboratur ; et metuendum eft, ne refpublica fundata, fit legibus everſa.

Plin. adTrajan.

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" judgment ſprings up as hemlock in the furrows ofthe field,"

Hof. x. 4. How much therefore is it our concernment to pray, that "judgment may rundown as a mighty ſtream ?" Amos v.

24.

" That our officers may be peace, and our exactors righ- " teouſneſs ?" Ifa. lx. 17.

It was not therefore withoutgreat reaſon, that the apoſtle exhorted, that " fupplications, prayers,

" interceſſions, and giving ofthanks be made for all men ; for 66 kings, and all that are in authority, that we may lead a quiet

" and peaceable life in all godliness and honesty,"

1 Tim . ii.

1,2.

Great is the intereſt of the church of God in them ; they are inſtruments of much good or much evil.

Inference 2. Was Chriſt condemned in a court ofjudicature ?

How evident then is it, that there is a judgment to come after this life ? Surely things will not be always carried as they are in this world.

When you fee Jeſus condemned, and Barabbas releaſed, conclude, that a time will come when innocency ſhall be vindicated, and wickedneſs ſhamed. On this very ground,

Solomon concludes, and very rationally, thatGod will call over things hereafter at a more righteous tribunal : " And moreover,

" I faw under the fun the place of judgment, that wickedneſs " was there; and the place ofrighteouſneſs, that iniquitywas

" there.

I faid in my heart, God ſhall judge the righteous, " and the wicked: for there is a time there for every purpoſe

" and for every work," Ecclef. iii. 16, 17.

Some indeed, on this ground, have denied the divine providence ; but Solomon draws aquite contrary conclufion, Godshalljudge : Surely, he will take the matter into his own hand, he will bring forth the righteouſneſs of his people as the light, and their juſt dealing as the noon-day.

It is a mercy, if we be wronged in one court, thatwe can appeal to another, where we shall be fure tobe ret lieved by a juſt impartial judge.

" Be patient therefore, my " brethren (faith the apostle) until the coming of the Lord,"

James v. 6, 7, 8 .

Inference 3. Again, here you see how confcience may be overborn and run down by afleſbly interest.

Pilate's confcience bid him beware, and forbear; his intereſt bid him act : his fear of Caefar was more than the fear ofGod.

But O ! what a dreadful thing is it for confcience to be enſnaredby the fear ofman ?

Prov. xxix. 25.

To guard thy foul, reader, against this mifchief, let fuch confiderations as theſe be ever with thee.

1. Confider how dear thoſe profits, or pleaſures coſt, which are purchaſed withthe loss of inward peace ! There is nothing inthis world good enough to recompenſe ſucha loſs, orbalVOL . I.

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SERM . XXIV.

lance the miſery of a tormenting confcience.

Ifyou violate it, and proſtitute itfor a fleſhly luft, it will remember the injury you did it many years after ; Gen. xlii. 21. Job xiii. 26.

It will not only retain the memory of what you did, but it will accuſe you for it ; Mat. xxvii. 4.

It will not fear to tell you that plainly, which others dare not whiſper.

It willnot only accuſe, but it will also condemn you for what you have done.

This condemning voice of confcience is a very terrible voice.

You may fee the horror of it in Cain, the vigour ofit inJudas, the doleful effects of it in Spira.

It will, from all theſe its offices, produce shame, fear, and despair, ifGodgive Lot repentance to life.

Theshame it works will to confoundyou, that you will notbe able to lock up; Job xxxi. 14. Pfal. i. 5 .

Thefear it works will make you with for a hole in the rock to hide you ; Ifa. ii. 9, 10, 15, 19.

And its despair is adeathpang.

The cutting off of hope, is the greatest cut in the world, O ! who can ſtand under fuch a load as this ? Prov. xvii. 14.

2. Confider the nature of your preſent actions ; they are feed fown for eternity, and will ſpring up again in ſuitable effects, rewards , and punishments, when you that did them are turned to duft.

Gal. vi. 7. " What a man ſows, that ſhallhe 66 reap: " And as ſure as the harvest follows the feed-time, fo fure ſhallſhame, fear, and horror follow fin, Dan. xii. 2.

What Zeuxis, thefamous Limner, faid of his work, may much more truly be faid of ours, aeternitati pingo, I paint for eternity, faidhe, when one afked him why he was ſo curiousin his work.

Ah! howbitter will those things be in the account and reckoning, which were pleasant inthe acting and committing ? It is true, our actions, phyſically confidered, are tranfient ; how foon is a word or action ſpoken or done, and there is an end of it ? But morally confidered, they are permanent, being put upon God's book of account. O ! therefore take heed what you do: ſo ſpeak, and ſo act, as they that must give an account.

3. Confider, howby theſe things men do but prepare for theirown tormentin adying hour.

Thereis bitterneſs enough indeath, you need not add more gall and wormwood to add tothebitterness of it.

What is the violencing and wounding ofconfcience now, but the ſtickingtomany pinsor needles in yourdeath-bed, against you cometo liedown on it ? This makes death bitter indeed. How many have wiſhed in a dying hour, theyhadrather lived poor and lowalltheirdays, than, to have

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ſtrainedtheir confciences for the world ? Ah ! how is the face and aſpect of things altered inſuch an hour.

No fuchconfiderations as theſe had any place inPilate's heart ; for iffo, he would never have been courted, or ſcared in ſuch an act as this.

Inference 4. DidChriſt ſtand arraigned and condemned at Pilate's bar ? Then the believershallnever be arraigned and condemnedat God's bar.

This ſentence that Pilate pronounced on Chriſt, gives evidence thatGod will never pronounce fentence againſt ſuch : for hadhe intended to have arraigned them, he would never have fuffered Chriſt, their ſurety, to be arraigned and condemned for them.

Chriſt ſtood at this time before a higherjudge than Pilate; he stood atGod's bar as well as his.

Pilate didbut that which God's own hand and counſel had before determined to be done, and whatGod himself, at the ſame time, did; though God did it juſtly and holily, dealing with Chriſt as a creditor with a furety; Pilate moſt wickedly and bafely, dealing with Chrift as a corrupt judge, that ſhed the bloodofaknown innocentto pacify the people. But certain it is, that outof his condemnation flows ourjuſtification : andhad not ſentencebeen given against him, it must have beengiven againſt us.

Owhat a melting confideration is this! that out ofhis agony comes our victory ; out ofhis condemnation, ourjuftification ; outofhis pain, our eaſe; out of his ſtripes, our healing ; out of his gall and vinegar, our honey ; out of his curſe, our bleſſing; outofhis crown ofthorns, our crown ofglory ; out ofhis death, our life: ifhe could not be releaſed, it was that you might.

If Pilate gave ſentence against him, it was that the greatGod might never give ſentence against you.

If he yielded that it ſhould be with Chriſt as they required, it was that it mightbe with our fouls as well as we can defire. And therefore, Thanks be toGodfor his unspeakable gifts.

Tt2

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SERMON XXV Remarks a memorable Paſſage ofCHRIST, in his Way to the Place of his Execution.

LUKE Xxiii . 27, 28, &c. And there followed him a great company of people, and of women, which also bewailed and lamented him.

But Jesus turning unto them, faid, Daughters ofJerufalem weep not for me, but weep for yourselves, and foryour children .

THE ſentence ofdeath oncegiven against Chriſt, theexecution quickly follows. Away they lead him fromGabbatha to Golgotha, longing as much to be nailing him to the croſs, and feeding their eyes with his torments, as the eagle doth to be tearing the flesh, and drinking theblood of that Jamb the hath ſeized in her talons, and is carrying away to the topof fome rock to devour.

The Evangelift here obſerves a memorable paſſage that fell outin theirway to the place of execution ; and that is, the lamentations and wailing of ſome that followedhim out of the city, whoexpreſſed their pity and forrow for him moſt tenderly andcompaffionately : all hearts were nothard, all eyes were not dry.

" There followed him a great company of people, and " ofwomen, which alſo bewailed and lamented him ," &c.

In this paragraph we have two parts, viz. the lamentation ofthe daughters of Jerufalem for Chriſt, and Chriſt's reply to them.

1. Thelamentation of the daughters ofJerusalem for Chriſt, Concerning them, we briefly enquire who they were, andwhy theymourned.

(1.) Who they were ? The text call them " * daughters, " i. e. Inhabitants ofJerufalem; for it is a Hebraiſm ; as daugh८८ters ofZion, daughters of Ifrael." And itis like the greatest part of them were women ; and theywere many of them, a troop ofmourners, that followed Chriſt out of the city towards the place ofhis execution, with lamentations and wailings .

(2.) What the principle, or ground oftheſe their lamentationswas, is not agreed by thoſe that have pondered the ſtory.

* Θυγατέρες Ιερκσαλεμ, i. e. mulieres Hierofolymitanae : Hebraifmus ; ficfiliae TSionis,

Pifcat, in loc.

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+ Some are of opinion their tears and lamentations were but the effects and fruits of their more tender and ingenuous natures, which were moved and melted with ſo tragical and ſad a ſpectacle as was now before them.

It is well obſerved by a ‡ judicious author, " That the tragical ſtory of fome great and no- " ble perſonage, full of heroical virtue and ingenuity (yet in- " humanely and ungratefully used) will thus work upon inge- " nuous ſpiritswho read or hear of it, which when itreach- " es no higher, is ſo far from being faith, that it is but a carnal

" and fleſhly devotion, ſpringing from fancy, which is pleaſed " with fuch a ſtory and the principles of ingenuity ſtirred to- " wards one, who is of a noble ſpirit, andyet abuſed.

Such " ſtories uſe to ſtir up a principle of humanity in men untoa " compaſſionate love ; which Chriſt himself at his fuffering

" found faultwith, as being not ſpiritual, nor raiſed enough in " thoſe women that went weeping to fee the Meffiah ſohand- "led. " Weep not for me," (faith he) that is, weep not fo

" much for this, to fee me ſo unworthily handled by thoſe for " whom I die."

This is the principle from which fome conceive thoſe tears to flow.

But|| Calvin attributes it totheir faith, " looking upontheſe " mourners as a remnant referved by the Lord in that miferable difperfion ; and though their faith was but weak, yethe judges it credible that there was a fecret feed ofGodlineſs in "

" them, which afterwards grew to a maturity, and brought " forth fruit." Andtothe ſame ſenſe others give their opinion alfo.

66 2. Let us confider Chriſt's replytothem; " weepnot forme, ye daughters ofJerufalem," &c.

Strange, that Chriſt ſhould forbid them to weep for him, yea for him under fuch unparalleled ſufferings and miſeries.

If ever there was a heart-melting object in the world, it was here. O, who could hold, whoſe heart was not petrified, and more obdure thanthe fenfeleſs rocks ? This reply therefore of Chriſt undergoes a double ſenſe and interpretation, fuitable to the different conſtruction oftheir forrows.

Those that look upon their forrows as mere-

+ Mr. Anthony Burgeſs, Spiritual refining, p. 120.

Dr. Thomas Goodwin, in his Triumph ofFaith, p. 38.

|| Videmas quofdam non fuiſſe doctrinae et miraculorum Chrifti.

Sic inmifera illa diſſipatione exiguasfibi reliquiasfervavit Deus.

Quamvis autem imbecilla fuit iftarum mulierum fides, credibile tamen eft, occultum fuiffepietatisfemen, unde poftea germen prodiit.

Calvin.

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lynatural, take Chriſt's reply in a negative ſenſe, prohibiting fuch tears as thoſe.

They that expound their forrows as the fruit offaith, tell us, though the form of Chriſt's expreſſion be negative,yet the ſenſe is comparative,asMat. ix. 13. " I willhave mercy, and not ſacrifice," i e. mercy rather than facrifice.

Sohere, weep rather upon your own account, than mine; reſerve your forrows for the calamities coming upon yourſelves and your children.

You are greatly affected, I ſee, with the miſerythat isupon me; but mine will be quickly over, yours will lielong.

In which he ſhews his merciful and compaffionatediſpoſition, who was ſtill more mindful ofthe troubles and burdens of others than of his own.

And indeedthe daysofcalamitycoming uponthem and their children, were dolefuldays.

What direful and unprecedented miſeriesbefelthemat thebreakingup anddevastation ofthe city, who hath not read or heard ? And who can refrain from tears that hears or reads it ?

Now, if we take the words inthe firſt ſenſe, asa prohibition of their merely natural and carnal affections, expreſſed in tears and lamentations for him, no otherwise than they would have beenupon anyother like tragical ſtory; then the obfervation from itwillbe this, Doct. 1. That melting affections andforrows, even from the fenfeand confideration of thesufferings ofChrist, are no infalliblefigns ofgrace.

Ifyou take itinthe latter ſenſe, asthe fruit oftheir faith, as tears flowing from a gracious principle; then the obſervation willbe this, Doct. 2. That the believing meditation ofwhat Chriftfuffered for us, is ofgreat force and efficacy to melt andbreak the heart.

I ſhall rather chuſe toproſecute boththeſe branches, than to decide the controverfy; eſpecially fince the notes gathered from either may be useful to us. Andtherefore I ſhallbegin with the firſt, viz.

Doct. 1. That melting affections and forrows, even from the sense of Christ'sfufferings, are no infallible marks of grace.

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The Fountain of Life.

In this point I have two things todo, to prepare it for uſe.

First, To ſhew, what the meltingofthe affections by way of griefandforrow is.

Secondly, That theymaybe ſo melted, evenupon the account of Chriſt, and yet the heart remain unrenewed.

First, What the meltingofthe affections, byway ofgriefand forrow, is.

Tears are nothing elſe but thejuice of amindoppreſſed, and ſqueezed with grief.

Grief compreſſes the heart; the heartfo compreſſed and ſqueezed, vents itſelffometimes in tears, ſighs, groans, c. and this is two-fold; gracious, andwholly ſupernatural ; or common, andaltogether natural . The gracious melting or forrow ofthe foul, is likewiſe two-fold; habitual or actual.

Habitual godly forrow is that gracious diſpoſition, inclination, or tendency ofthe renewed heart to mouruand melt, when any juſt occafion is preſented to the foul that calls for fuch forrow.

It is expreſſed, Ezek. xxxvi. 26. " By taking away the heart of " ſtone, and giving aheart of fleſh;" that is, aheart impreſſive, and yielding to ſuch arguments and confiderations asmove it to mourning.

Actual forrow is the expreſſion and manifeſtation ofthat its inclination upon juſt occafions ; and it is expreſſed two ways, either by the internal effects ofit, which are the heaviness, ſhame, loathing, reſolution, andholy revenge begotten in the foul upon the account of fin ; or alſo by more external and vifible effects, as ſighs, groans, tears, &c. the former is eſſential to godly forrow, the latter contingent, and accidental, muchdepending upon the natural temperature and conftitution of the body.

Natural and common meltings are nothing elſe but the ef fects of a better temper, andthe fruitofa more ingenuous ſpirit, andeatier conſtitution, which ſhews itſelf on any other, as well as upon ſpiritual occafions : as Aulin taid, he could weep plentifully when he read the ſtory of Dido.

The history of Chriſt is a very tragical and pathetical hiſtory, and maymelt an ingenuous nature, where there is no renewed principles at all.

So that, Secondly, our affections maybe melted, even upon the ſcore andaccount of Chriſt ; and yet that is no infallible evidence of agracious heart. And the reasons for it are,

1. Becauſe we find all forts of affections diſcovered by ſuch as have beenno better than temporary believers.

The stonyground hearers, in Mat. xii. 20. " received the word withjoy ;" and ſo did John's hearers alſo, who for " a ſeaſon rejoiced in

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" his light," John, iii. 35. Now, if the affections ofjoy under the word may be exerciſed,why not of forrow alſo ? If the comfortable things revealed in the goſpel may ftir up the one, by a parity of reaſon, the fad things it reveals may anſwerably work upon the other.

Even thoſe Ifraelites whom Moſes told they ſhould fall by the ſword, and not profper, for the Lord would not be with them, becauſe they were turned away from him; yet when Moſes rehearſed the meſſage of the Lord in their ears, they mourned greatly, Numb. xiv. 39.

Iknow the Lord pardoned many of them their iniquities, though he took vengeanceon their inventions; andyet it is as true, that with many of themGod was not well pleaſed, 1 Cor. x. 5.

Many inſtances of their weeping and mourning before the Lord we find in this ſacred ſtory; and yet their hearts were not ſtedfaſt with God.

2. Becauſe though the object about which our affections and paffions are moved, may be ſpiritual; yet the motives and principles that ſet them on work, may be but carnal and naturalones.

When I ſee a perſon affected inthe hearing ofthe word, orprayer, even unto tears, I cannot preſently conclude, ſurely this is the effect ofgrace: for it is poſſible, the pathetical quality ofthe ſubject-matter, the rhetoric of the ſpeaker, the very affecting tone, and modulation ofthe voice, may draw tears as well as faith working upon the ſpirituality, and deep concernment the thefoulhath in thoſe things.

Whilst Austin was aManichee, heſometimes heardAmbroſe ; and, faith he, " I was greatly affected inhearinghim, even, unto tears many times :" howbeit, itwas not the heavenly nature of the ſubject, but the abilities and rare parts ofthe ſpeaker that ſo affected him.

And this was the case of Ezekiel's hearers, chap xxxiii. 32 .

Again, 3. Theſe motions of the affections may rather be a fit andmood, thanthe very frame and temperofthe foul. Nowthere is a vast difference betwixt theſe: there are times and ſeaſons when the roughest and most obdure hearts may be penſive and tender *; but that is not its temper and frame, but only a fit, a pang, a tranfient paſſion. So the Lord complains ofthem,Hof. vi. 4. " O Ephraim, what ſhall I do unto thee? O Judah, what

" ſhall I do unto thee? for yourgoodneſs is as a morning cloud, " and as the early dew, it goeth away." And ſohe complains

* Illa tantum dicuntur ineſſe anima, que infunt per modum quietis, i. e. Theſe things alone are faid to be inthe foul, which are in it habitually.

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*Pfal. lxxviii. 34, 35, 36. "Whenhe flewthem, thenthey fought " him; and they returned and enquired afterGod.

And they " remembred thatGod was their rock, and the moſt high God " their redeemer; nevertheleſs theydid flatter himwith their

" lips, and lied unto him with their tongues."

For had this remembrance of God been the gracious temper of their fouls, it would have continued with them; they would not have been thus wavering ; thus hot and cold with God, as they were.

Therefore we conclude, thatwe cannot infer a work of grace upon the heart, ſimply and merely from the meltings and thaws that areſometimes upon it. And hence,foryour uſe, I ſhall infer, that,

Inference 1. Iffuch as ſometimes feel their hearts thawed andmelted with the confideration of the ſufferings of Chriſt, may yet be deceived: What cauſe have they tofear andtremble, whose hearts are as unrelenting as the rocks, yielding to nothing that is proposed, or not urgedupon them ? How many fuch are there, of whom we may fay, as Chriſt ſpeaks of the inflexible

Jews, " We have piped unto you, but yehave notdanced ; we

" have mourned unto you, but you have not lamented ?" Mat. xi . 17. They must inevitably come ſhort of heaven, who come ſo ſhort of thoſe that do come ſhort of heaven.

If thoſe periſh that have rejoiced under the promises, and mourned under the threats ofthe word ; what ſhallbecome of them that are as unconcerned, and untouched, by what they hear, as the feats they ſit on, or thedead that lie under their feet ? Who are givenup to fuch hardness ofheart, that nothing can touch or affect them ? One would think, the confideration of thefixth chapter to the Hebrews ſhould ſtartle ſuch men and women, and make them cry out, Lord, what will become of ſuch a ſenſeleſs, ſtupid, dead creature as I am ? If they thathave been enlightened, and have taſted of the heavenly gift, and were made partakers of the HolyGhost, and have taſted the good word ofGod, and the powers of the world to come, may, notwithſtanding ſuch high raiſed affections as theſe, ſo fall away, that it ſhall be impoffible to renew them again by repentance ; what mall we then ſay, orthink ofhis eftate, towhom the moſt penetrating and awakening truths areno morethan a tale that istold?

The fire and hammer of the goſpel can neither melt nor break

! them; they are iron andbraſs, Jer. vi, 28, 29.

Inference 2. If fuch as theſe may eternally miſcarry ; then let all look carefully to theirfoundation, andfee that theydo not bless themselves ina thing ofnought.

It is manifeſt from 1 Cor.

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x. 12. that many fouls ſtand exceeding dangerously, who are yet ſtronglyconceited of their own safety.

And if you pleaſe to confult thoſe ſcriptures in the margin †, you shall find vain confidence to be a ruling folly over the greatest part of men; and thatwhich is the utter overthrow, andundoingofmultitudes ofprofeffors.

Nowthere is nothing moreapt tobeget and breedthis vain foul-undoing confidence, thanthe ſtirrings and meltings of our affections about ſpiritual things, whilst the heart remains unrenewed all the while.

For (as a grave divine hath well obſerved) ſuch a man ſeems to have all that is required of a Chri. ſtian, andherein to have attained the very end ofall knowledge; which is operation and influenceupon the heart and affecti ons .

Indeed (thinks fuch apoor deludedſoul) if Idid hear, read, or pray, without anyinward affections, with adead, cold, and unconcerned heart; or if I did make ſhew ofzeal and affection in duties, andhad it not, well might Iſuſpect myſelf to be a felf-cozeninghypocrite: but it is not fo with me,

I feel my heart really melted many times, when I read the fufferings of Chrift; Ifeel my heart raiſed, and raviſhed with ſtrange joss andcomforts, when I hear the glory of heaven opened in the gofpel: Indeed if itwere not fo with me, I mightdoubt the root of the matter is wanting; but if to my knowledge, af. fections be added; a melting heartjoined with a knowinghead, then I maybe confident all is well.

I have oftenheard mini fers cautioning and warning their peoplenot toreft fatisfied with idle andunpracticalnotions in theirunderstandings, but

tolabourfor impreſſions upontheirhearts ; this I have attained, and therefore what danger ofme ? I have often heard it given as a mark of a hypocrite, that he hath light in his head, butit ſheds notdown its influenceupon the heart; whereas in thok thatare fincere, itworks on their heart and affections : So I find it with me, therefore I am in a moſt ſafe eſtate. O foul ! of allthe falſe ſigns ofgrace,nonemoredangerousthan thoſe that moft refemble true ones ; and never doth the Devil more furely and incurably doſtroy, than when transformed into an angel of light.

What if theſe meltings of thy heart be but a flower of nature ? What if thou art more beholden to a good temper of body, than a gracious change of fpirit for theſe things!

Well,ſoitmaybe. Thereforebenotſecure,butfear, andwatch.

†Gal. vi. 3, 4.

John viii. 54. Rom. ii. 18, 19, 21.

Mat.

XXV. 11 , 12 ,

Mat. vii. 22.

Mr. Anthony Burgeſs...

SERM. XXV.

The Fountain of Life Poſſibly, ifthou wouldst but fearch thineownheart inthis matter, thou mayeſt find, that any other pathetical, moving ſtory, willhave the like effects upon thee.

Poſſibly too, thou mayeit find, that, notwithstanding all thy raptures andjoys at the hearing ofheaven, and its glory, yet after that pang is over, thy heart is habitually earthly, and thy converfation is not there.

For all thou canst mourn at the relations of Chrift's fufferings, thou art not ſo affected with fin, that was the meritorious caufe ofthe fufferings of Chrift, as tocrucify one corruption, or deny thenext temptation, or partwith anywayoffin that is gainful, or pleaſurable to thee for his fake.

F Why now, reader, if it be ſo with thee, what art thou the better for the fluency of thy affections ? Doſt thou think in earneſt, that Chriſt hath the better thoughts of thee, becauſe thou canſt ſhed tears for him, when notwithstanding thou everyday pierceſt and woundeſt him ? O ! be not deceived.

Nay, for ought I know, thou mayeſt find, upon a narrow fearch, that thou putteſt thy tears in the room of Chriſt's blood, and giveſt the confidence and dependance of thy foul to them ; and if fo,

they thall never do thee any good.

Otherefore fearch thy heart, reader, be not too confident; take notuptoo eaſily upon ſuch poor weak grounds as theſe, a foul-undoing confidence. Always remember the wheat and tares reſemble each other in their firſt ſpringing up; that an egg is not liker to an egg, than hypocrify, inſome ſhapes and

forms intowhich it cancaft itſelf, is like a genuine work of grace. O remember that among the ten virgins, that is, the reformed profeffors of religion, that have caft off and feparated themselves from the worship and defilements of Antichrist, five of them were foolish.

There be firſt, that ſhall be laſt; and laſt, that ſhallbe firſt, Mat. xix. 30.

Great is the deceitfulness of our hearts, Jer. xvii. 9. And many are the fubtleties and devices of Satan,

2 Cor. xi. 3. Many alſo are the astonishing examples of ſelf. deceiving fouls recorded in the world.

Remember what you lately read ofJudas.

Great alfo will be the exactness of the laſt judgment. And how confident ſoever you be, that you ſhall ſpeed well in that day, yet fill remember that trial isnot yet paſt.

Your final fentence is notyet come from the mouth of your judge. This Iſpeak not to affright and trouble, but excite and warn you. The loss ofafoul is no ſmall lofs, and, upon fuch grounds as theſe, they are every day caft away.

This may fuffice to be ſpoken to the firſt obſervation, built Uu2

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onthisſuppoſition, that it was but a pang ofmere natural affection in them. But if it were the effect of a better principle, the fruitoftheir faith, as ſomejudge; then I told you, the obſervationfrom it would be this,

Doct. 2. That the believing meditation of what Chrift fufferedfor us, is ofgreatforce and efficacy to melt and break theheart.

It is promiſed, Zech. xii. 10. that " they ſhall lookuponhim " whom they have pierced, and mourn for him, as one mour- " neth for his only Son, and ſhall be inbitterness for him, as 66 onethat is inbitterness for his firſt-born."

Ponder ſeriouſly, here, thespring and motive, Theyſhall look upon me ; it is the eye offaith that melts and breaks the heart.

The effect offuch a fight of Chrift ; they ſhall look and mourn; be in bitterneſs and forrow.

True repentance is a drop out of the eye of faith; andthemeaſure or degree of that forrowcauſed by a believing view of Chriſt. To expreſs which, two ofthe fullest inſtances ofgriefwe readof, areborrowed; that ofa tender Father, mourning over a dearand only fon; that ofthepeople ofIfrael, mourning over Jofiah, that peerless prince, inthe valley ofMegiddo.

Now to ſhew you how the believing meditation of Chriſt, and his ſufferings,come kindly and ſavingly to break and melt down the gracious heart, I ſhall propound theſe four confiderations of theheart-breakingefficacy offaith, eying a crucified Jefus.

First, The very realizingof Chriſt and his fufferings by faith, is amoſt affecting and melting thing.

Faith is a true glaſs that repreſents all thoſe his fufferings and agonies to the life.

It preſents then not as a fiction, or idle tale, but as a true and faithful narrative.

This (faith faith) is a true and faithful faying, that Chriſt was not onlycloathed in our fleſh ; even he that is over all,Godbleſſed for ever, the only Lord, the prince ofthe kings ofthe earth, became a man ; but itis alſo moſt certain, that in this bodyofhis fleſh, he grappledwith the infinite wrath ofGod, which filled his foul with horror and amazement; that the Lord oflife did hang dead upon the tree ; that he went as a lamb to the flaughter, and was as a sheep dumb before the ſhearer ; that he endured all this, and more than any finite underſtanding can comprehend, in my room and ſtead ; for my fakehe there groanedandbled; formypride, earthlineſs, luſt, unbelief, hardnessof heart,heenduredall this. Iſay, to realizethe fufferings of Chrift

thus, is of great power to affect thecoldeſt, dulleſt heart.

You cannot imagine the difference there is in preſenting things as realities, with convincing and fatisfying evidences, and our looking on them as a fiction or uncertainty.

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Secondly, But faith can apply as well as realize; and if it do ſo, it must needs overcome the heart.

Ah ! Chriſtian, canft thou look upon Jeſus as ſtanding in thy room, to bear the wrath of a Deity for thee ? Canft thou think on it, and not melt ? That when thou, like Haac, waft bound to the altar, tobe offeredup tojustice, Chriſt, like the ram, wascaughtinthethicket, andoffered in thy room .

When thy ſins had raised a fearful tempeft, that threatened every mo. ment toentomb thee in a fea ofwrath, Jeſus Chrift was thrown over to appeaſe that ſtorm ! Say, reader,'can thy heart dwell one hour upon ſuch a ſubject as this ? Canſt thou with faith, preſent Chriſt to thyself, as he was taken down from the croſs, drenched in his own blood, and ſay, Theſe were the wounds that he received for me; this is hethat loved me, andgave himfelf for ine; out of theſe wounds comes that balm that healsmy foul; out of theſe ſtripes my peace: When he hanged upon the croſs, he bore mynameupon his breast, like thehigh-priest.

It was love, pure love, ſtrong love, to my poor foul ; to the foul ofan enemy that drew himdown from heaven, and all the glory he had there, to endure theſe forrows in foul andbody forme.

Oyoucannotholdupyourheartslongto the piercingthoughts ofthis, but your bowels will be pained, and, like Joſeph, you

will feek a place to vent your hearts in.

Thirdly, Faith cannot only realize and apply Chrift, and his death, butit can reaſon and conclude ſuch things from his death, aswill fill the foul with affection to him, and break the heart in pieces, in his prefence.

When it views Chriſt as dead, it infers, Is Chrift dead for me ? then was I dead in law, ſentenced andcondemned to die eternally; 2 Cor. v. 14. " If one died for " all, then were all dead."

How woful was mycafe when the law had paſſed ſentence on me ? I could notbe fure when I lay down, but thatitmightbe executed before I roſe ; nothing but apuffofbreath betwixt my foul and hell.

Again, Is Chriftdead for me ? then I shall never die. Ifhe be condemned, I am acquitted.

"Who ſhall lay any thingtothe " charge ofGod's elect ? It isGod that justifieth, it is Chrift

" that died," Rom. viii. 34.

My foul is eſcaped as abird outof the ſnareofthe fowler : I wascondemned, butamnow cleared ;

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I was dead, but amnow alive; O the unſearchable riches of grace ! O love paſt finding out !

Again, DidGod give up Chriſt toſuch miſeries and fufferings for me ? * How ſhallhe with-hold anythingfrom me? " He that " ſparednothis ownSon, willdoubtless withhimfreely giveme

" all things," Rom. viii. 32. Now Imay reſtonhim forpardon, peace, acceptance, andgloryfor my soul. Now Imay rely upon him fafely for proviſion,protection,and all ſupplies for mybody.

Chriſt is the root of all theſe mercies; he is morethan all theſe, he is nearer and dearer toGod thananyother gift. O what a bleſſed, happy, comfortable ſtatehathhe now brought my foul into!

To conclude, Did Chriſt endureall theſethings for me ? then it is paft doubt, he will never leave nor torſakeme : It cannotbe, that after he has endured alt this, he will caft off the fouls for whomheendured it. Herethe foul is evangelically broken, confidering the mercies that emerge and flowtoitoutof the fea of Chrift'sblood.

Fourthly, and Laſtly, Faith cannotonlyrealize, apply, and infer,butit can alſo compare the love ofChriſt in all this, both with his dealings with others, and with the foul's dealing with Chriſt, whoſo loved it. To compare Chriſt's dealings with others, is moſt affecting; he hath not dealt with every one, as with me ; nay, few there are thatcan speakof ſuch merciesas I have from him: How manyare there thathave no part nor portionin his blood ? That must bearthat wrath in their own perfons, that hebare himselffor me! He eſpied me out, and fingled me forth to be the object of his love, leaving thousands and millions ſtill unreconciled; not that I was better than they, for Iwas the greatest of finners, far from righteouſneſs, as unlikely as any tobe the object ofſuch grace,and love: my companions in fin are left, and I am taken. Now the soul is full, the heart grows big, too bigtocontain itſelf.

Yea, Faith helps the foul tocompare the loveof Chriſt to it, with the returns it hath madeto him for thatlove.

And what, my foul! hath thy carriage to Chriſt been, ſince, this grace that wants aname, appeared to thee? Haſtthou returned love for love ? Love ſuitable to ſuch love? Haſt thou prized, valued, and eſteemed this Chriſt, according tohis ownworth in himself, or his kindness to thee ? Ah no, Ihave grieved, pierced, woundedhisheart athousand times fince that, by my ingratitude ; [

* He who fent his Son,hath ſentdown the Spirit, and promiſed his favour; Isthere anything ſogreatthathe will refufe ? Profp.

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The Fountain of Life. havefufferedevery trifle tojoſtle him out of myheart ? I have. neglected him athousandtimes, and made him ſay, Is this thy kindness to thy friend ? Is this the reward I ſhallhave for all that Ihave done, and fuffered for thee ? Wretch that I am, how have

Irequited the Lord! This ſhames, humbles, and breaks the heart.

Andwhen from fuch fights of faith, and confiderations as theſe,the heart is thus affected, it affords agood argument, indeed, that thou art gone beyond all the attainments of temporary believers ; flesh and blood hath not revealed this.

Inference 1. Have the believing meditations of Chriſt, and his fufferings, ſuch heart-melting influences ? Thenfure there is but littlefaith among men. Our dry eyes and hard hearts, are evidences againſt us, that we are ſtrangers to the fights of faith.

God be merciful tothe hardness of your hearts.

How is Chriſt andhis love flighted amongmen ! How ſhallow doth his blood runto ſome eyes ! O that myheadwerewaters, and mine eyes fountains oftears forthis! Whatmonsters are carnal hearts ?

We are as if Godhad made us without affections, as ifall ingenuity and tenderneſs were dried up.

Our ears are ſo accuftomedtothe founds ofChriſt, andhis blood, thatnow theyare become ascommon things. If a child die, we can mourn over ourdead; but who mourns for Chriſt as for an only fon ? We may fay of faith,when men and women fit ſo unaffected under thegofpel, as Martha faid ofChriſt concerning her brother Lazarus, Ifthou (precious faith) hadſtbeen here, ſo many hearts hadnotbeendead thisday, and in thisduty. Faith is that burn-

ing-glafswhich contracts the beams of the grace, and love, and wifdom, and power of Jelus Chriſt together, reflects theſe on the heart, and makes itbarn ; but without it, we feel nothing favingly.

Inference 2. Have the believing meditations of Chriſt, and hisfufferings, fuch heart-melting influences ? Thenfurely, the proper order of raising the affections, is to begin at the exercife offaith. It grieves me to feehow many poor Chriſtians

Arive with their own dead hearts, endeavouring to raiſe and affect them, but cannot: they complain and ſtrive, ſtrive and complain, but can difcover no love to the Lord, no brokenneſs ofheart; they go to this ordinance and that, to one duty and another, hoping that now the Lord will affect it, and fill the fails; but comeback diſappointed, andashamed, like the troops of Tema.

PoorChriſtian, hear me one word; poſſibly it may dothy buſineſs, and ſtand thee inmore ſtead, than all the me

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thods thou hast yet uſed.

Ifthou wouldst indeed get a heart evangelically melted for fin, and broken with the kindly ſenſe of the grace and love ofChriſt, thy way isnot to force thy affections, nor to vex thyself, and go about complaining of a hard heart, but fet thyselftobelieve, realize, apply, infer, and compareby faith as you have been directed ; and ſee what this will do: " They ſhall look on me whom they have pierced, and mourn."

This is theway, and proper method to raiſe the heart, andbreak it.

Inference 3. Is this the way to get a truly broken heart ?

Then let those that have attained brokenness of heart this way, bless the Lord whilst they live, forfo choice a mercy ; and that upon adouble account.

1. For as much as a heart ſo affected and melted, is not attainable by any natural or unrenewed perfon; if they would give all they have in the world, itcannot purchase one ſuch tear, or groan over Chrift ; mark, what characters of ſpecial grace it bears, in the deſcription that is made of it, in that forementioned place, Zech. xii. 10.

Such a frame as this is not born with us, or tobe acquired by us ; for it is there faid tobe poured outbythe Lord upon us, " I willpour upon them," &c.

There is no hypocrify or diffimulation in theſe nournings, they being compared to the mourning of a man for his only fon; and fure parents hearts are not untouched when they behold ſuch ſights.

Nature is not the principle of it, but faith ; for it is there faid, they ſhall look on me ; i. e. believe and mourn.

Self is not the end and centre of theſe forrows; it is not somuch for damning ourſelves, as for piercing Chriſt : " They ſhall look on 66 me whom theyhave pierced, and ſhall mourn;" ſo that this is forrow after God, and not a flath of nature, as diſcourſed in the former point.

Therefore you have cauſe tobleſs theLord, whilft you live for fuch a ſpecial mercy as this is. And,

2. As it is the right, ſo it is the choiceſt, and moſt precious gift that can be given you ; for itis ranked among the prime mercies of the new covenant, Ezek. xxxvi. 26.

This ſhall be the covenant ; " A new heart alſo will I give you, and a new

" ſpirit will I put within you ; and I will take away the ftony heart out ofyour fleſh, and I will give you a heart of fleſh. "

What wouldſt thou have given ſometimes for fuch a heart as now thou haſt, though itbe not yet as thou wouldst have it ?

And however you value and eſteem it,God himselffets nocommon value on it : for mark what he faith of it, Pfal. ii. 17.

66 The facrifices of God are a broken heart : a broken and a

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" contrite ſpirit, OGod, thou wiltnot deſpiſe;" i. e. God is more delighted with fuch a heart, than with all the ſacrifices in the world; one groan, one tear, flowing from faith, and the ſpirit of adoption, are more to him, than the cattle upon a thousand hills. And tothe ſame ſenſe he ſpeaks again, Ifa lxvi.

1, 2. "Thus faith the Lord, The heaven is my throne, and " the earth is my footſtool : Where is the houſe that ye build

" to me ? Andwhere is the place ofmy reſt ?--But to this 66 man will I look, even to him that is poor, and ofa contrite ſpirit, and trembleth at my word ;" q. d. All the magnificent temples, andglorious ſtructures inthe world, give me no pleaſure, incompariſon of ſuch a broken heart as this.

O then, for ever bleſs the Lord, that hath done that for you, which none elſe coulddo, andwhich he has done but for few beſides you.

SERMON XXVI.

Opens the Nature and Quality of the Death CHRIST diedupon the Croſs.

ACTS ii. 23. Him being delivered by the determinate counsel andfore-knowledge of God, ye have taken, and by wicked hands have crucified andflain.

HAVING confidered, in order, the preparative acts for the death of Chrift, both on his own part, and on his enemies part; wenow come to confider the * death of Chriſt itſelf, which was the principal partofhis humiliation, and the chiefpillar of our confolation. Here we shall in order confider,

First, The kindand nature ofthedeath hedied.

Secondly, The manner in which he bare it, viz. patiently, folitarily, and inſtructively ; dropping divers holy and inſtructivelefſons upon allthat wereabouthim, in his ſeven laſtwords uponthecroſs.

Thirdly, The funeral folemnities at his burial.

* The death of Chriſt was the laſt ſtep of his humiliation; by which he underwent the moſt grievous, the moſt dreadful, and the greateſtpunishment for the fins ofmen. Ames.

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Fourthly, and laſtly, The weighty ends and greatdeſigns of hisdeath. In allwhich particulars, as we proceed todiſcuſs and open them, you will have anaccount ofthe deep abaſement and humiliation of the Son ofGod.

Inthis text, we have an account of the kind, andnature of that death which Chriſt died: as alſo ofthe cauſes ofit, both principal and inftrumental.

First, The kind andnature of the death Chriſt died, which is heredeſcribed more generally, as a violentdeath, Ye haveflain him : and more particularly, asamolt ignominious, curſed, difhonourable death; yehave crucified him.

Secondly, The causes of it are here likewife expreffed : and that both principal and inſtrumental. The principal cauſe, permitting, ordering, anddiſpoſing all things about it, was the determinate counſel and fore-knowledge ofGod.

There was not an action or circumſtance, but came under this moſt wiſe and holy counfel anddetermination ofGod.

The inſtruments effecting it, were their wicked hands. +This fore-knowledge and counſel ofGod, as itdid noway neceffitate or enforce them to it; ſo neither doth it excuſe their fact from the leaſt aggravation of its finfulness.

It did no more compel or force their wicked hands to do what they did, than the mariner's hoisting up his fails, to take thewind to ferve his deſign, compels the wind. And it cannot excufe their action from onecircumſtance of fin; becauſeGod's end and manner ofacting was onething; their end andmanner of acting another.

His, moſt pure and holy; theirs, moſt malicious and daringly wicked.

Idem quoddue faciunt, non est idem. To this purpoſe a grave divine well expreſſes it.

In refpect ofGod, Chriſt's death wasjuſtice and mercy.

In reſpect ofman, itwas murder and cruelty.

In reſpect ofhimfelf, itwas obedience and humility† .

Hence our note is, Doct. That our Lord Jesus Christwas not only put todeath, but to the worst ofdeaths, eventhe death of the cross.

To this the apoſtlegives aplain teftimony, Phil. ii. 8. " He " became obedient todeath, even thedeathofthe croſs ;" where

+ The Jews cannotbe excuſable, for they acted not in obedience tothe ſecretpurpoſe ofGod, but being excitedby hatredand corrupt affections they flew the innocent Jeſus, contrary to the law.

Pareus.

† Morning exerciſe at St. Giles's, p. 289.

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his humiliation is both ſpecified; he was humbled todeath; and aggravated by a moſt emphatical reduplication, even the deathofthecrofs.

So Acts v. 30. " Jeſus whom ye flew and " hanged on atree:" q. d. itdid not fufficeyou to put him to aviolent death, but you alſo put himto the moſt baſe, vile and ignominious death; you " hanged him on atree."

Inthispointwe willdiſcuſs theſe three particulars, viz. The nature or kind, the manner, and reasons ofChriſt's death upon thetree.

I. I ſhall open thekind or nature of his death, by ſhewing you that it was a violent, painful, shameful, cursed, flow, and fuccourless death.

First, Itwas a violent death, that Chriſt died.

Violent in itſelf, though voluntary on his part. "He was cut offoutof " theland ofthe living," Iſa. liii. 8.

And yet " he laiddown " his life of himſelf; no man took it from him," Johnx. 17.

I call hisdeath violent, becauſe hediednot a naturaldeath, i. e. he lived nottill nature was confumed with age, as it is inmany who live till their balfamum radicale, " radical moisture," like the oil inthe lamp,bequite conſumed, and then go out like an expiring lamp.

Itwas not ſo with Chrift: for he wasbut in theflower andprime of his timewhenhedied. And indeed, he muſt either die a violentdeath, or not die at all; partly, becauſe therewas no fin inhim, toopenadoor to natural death; as it doth in all others.

Partly, becauſe elſe his deathhad not been a facrifice acceptable and as fatisfactory toGod for us. That. which died of itſelfwas never offered up to God; but that which was ſlain, when it was in its full ſtrength and health.

The templewas atypeofthebodyofChriſt,John ii. 19. Now, when the temple was destroyed, it did not drop down as an

ancient ſtructure decayed by time, but was pulled down by violence, when itwas ſtanding in its full ſtrength.

Therefore he isſaid tofuffer death, and to be put to death for us in the fleſh, 1 Pet. iii. 18.

That is the first thing.

Itwas a violent, though a voluntary death, For violent is not oppofed tovoluntary, but to natural.

Secondly, Thedeath ofthe croſs was amoſt painful death.

Indeed in this death were many deaths,contrived in one. The croſs was a rack as well as a gibbet.

The pains which Chriſt fufferedupon the croſs, are by the apoſtle emphatically ſtiled τας ωδίνας τε θανατε, Acts ii. 24., " The pains of death:" but properlythey ſignify the pangs oftravail : yea, the birth-pangs, the moſt acute forrows of a travailing woman. His foul was

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SERM. XXVI.

in travail, Ifa. liii.: his body in bitterpangs; and being as Aquinas ſpeaks, optime complectionatus, of the most excellent crafis, exact andjuſt temperament; his ſenſes were more acute and delicate than ordinary ; and, allthe time of his fuffering, fo they continued; not inthe leaſtblunted,dulled, or rebated, bythepains he ſuffered.

" The deathofChriſt, doubtless,contained the greatest and " acuteſt pains imaginable * : because theſe pains of Chriſt a- " lone, were intended to equalize allthat miſerywhich the fin

" ofmen deſerved," allthat pain which the damned ſhall, and theelect deserve to feel. Now, to have pains meetingat once upon one perſon, equivalent to allthe pains of thedamned; judgeyouwhat a plight Chriſt was in.

Thirdly, Thedeath of the croſswas a shameful death :

Not only becauſe the crucified were ſtripped quite naked, and fo expoſed as ſpectacles of ſhame; but mainly, becauſe it was a kind ofdeath which was appointed for the baſeft, and vileft of men.

The free-menwhenthey committed capital crimes, werenot condemned to the croſs.

No, that was looked upon as the death appointed for flaves†.

Tacitus calls itfervile fupplicium, the punishment ofa flave: And tothe ſame ſenſe Juvenal ſpeaks, pone crucemfervo, put the croſs upon the back ofa ſlave.

As theyhad a great eſteem of afree-man,ſo they manifeſted it, evenwhen they had forfeited theirlives, incuttingthem offby morehonourable kinds ofdeath. This,by hanging on thetree, was always accounted moſt ignominious. To this daywe ſay ofhim that is hanged, He dies the death ofadog: andyetit is faidofour Lord Jeſus, Heb. xii. 21, Henot only endured the croſs, but alſodeſpiſed the ſhame.

Obedience to his Father's will, and zeal for your falvation, made him digeft theſhame of it, and deſpiſe the baſeneſs thatwas in it.

Fourthly, Thedeath of the croſs, was acurſeddeath. Upon thataccounthe is said to be " made κατάρα, a curſe for us; For " it is written, Curſed is every one that hangeth on a tree,"

Gal. iii . 13.

This refers to Deut. xxi. 23. " Hisbodyſhall not " remain allnightupon the tree,but thou ſhaltin anywifebury

* Continebatpænas maximas, quia miferiam illam totam æquabat, qua hominum peccata merebantur.

Amef. meditat.

+ Vide Lypfium de cruce. l. 1. c. 11.

Ingenui hominis nulla eft eftimatio.

Homer in his 21st Odyſſe, calls this death μη καθαρον, i. e. impure ; and Euftathius μιαρον, i. e. bafé.

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" him that day; for he that is hanged is accurſed ofGod ‡."

The very ſymbolof lifting them up betwixt heaven and earth carriedmuch ſhame in it.

For it implieth this in it, that the perfon touſed, was ſo execrable, baſe, and vile, thathe deſerved not to tread upon the earth or touch the ſurface ofthe ground anymore. Andthecommand for burying themthatday, doth not atallmitigate, but rather aggravates this curſe: ſpeaking theperfon tobe ſoabominable, that as he is lifted up into the air, andhangingbetween heavenand earth, asunworthy ever to fet foot more upon the earth; ſo when dead, they were to haſten toburyhim, that fuch an abominable fight might be removed as foon as might be, from before the eyes of men; and thatthe earth mightnotbe defiled, byhis lying on the furface of it, when takendown.

However, as the learned Junius hath judiciously obſerved, this curſe isonly aceremonial curſe: for otherwise it is neither in itself, nor bythe law ofnature, or by civil law, more execrable than any otherdeath. And the main reasonwhy the ceremonial law affixed the curſe to this, rather than to any other death, was principally with refpect to the death Chriſt was to die. Andtherefore, reader, fee and admire the providence of God, that Chriſt ſhould die by a Roman and not by a Judaic law.

For crucifying, or hanging ona tree, was a Roman punishment, and notin uſe among theJews. But the ſcriptures cannotbebroken.

Fifthly, Thedeath of the croſs was a very flow and lingeringdeath.

They died leiſurely. Which ſtill increaſeth and aggravateth the miſeryofit.

Ifa man muſt die a violentdeath, it is afavour to bediſpatched: as theythat are preſſed todeath, beg for more weight. And it is a favour to thoſe that are hanged, to be ſmitten on the breast, or plucked by the heels by their friends .

On the contrary, to hang long in the midst of tortures, tohavedeath coming uponus with a flow pace, that we may feel every treadofit, as it comes on, is a mifery.

The tyrant that heard the poor martyr was dead under his firſt torments, faid, as one diſappointed, Evasit,

Hehath e- " ſcaped me."

Forhe intended tohavekepthim much longer under torments.

And it was the cruel counſel of another to hisexecutioner; " Let him die ſo as hemayfeel himself how

‡ This is appointed,not inhonour of the burial ofthedeadbody, but to the end that ſuch abody, which was accurſed, mightbe quickly removed from the furface of the earth, that ſo the earth might not be defiled. Thus Bonfrerius,

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" hedies *." Andſurelyinthis reſpect itwas worſefor Chrift, than any other that everwas nailed tothe tree.

For all the whilehehanged there, heremainedfulloflife and acute fenfe.

Hislife departed notgradually,butwaswhole inhim to the laſt.

Othermendie gradually, and, towards their end, their ſenſe of painismuchblunted. They faulter, and expire bydegrees, but Chriſt ſtood under the pains ofdeath, in hisfull ſtrength.

+ His life was whole in him.

This was evidentby the mighty out-cry he made, when he gave up the ghoft.

Which argued him then tobe full ofſtrength, contrary tothe experience of all other men .

Which made the centurion when he heard it, to conclude, " Surely this was the Son ofGod," Mark. xv. 37,

39.

Sixthly, It was a fuccourleſs and helpless death to Chrift.

Sometimes they gave to malefactors amidst their torments, vinegar and myrrh, to blunt, dull, and ſtupify their ſenſes. And if they hanged long, would break their bones to diſpatch them outof their pains.

Chriſt had noneofthis favour.

Instead of vinegar and myrrh, theygave him vinegarandgall to drink, to aggravate his torments. And forthebreaking of his bones he prevented it, bydyingbeforetheycame to break his legs.

For the ſcriptures muſt be fulfilled,which ſay, Nota bone of him Shallbe broken.

This now was the kind and nature ofthatdeath he died. Even the violent, painful, ſhameful, curſed, flow, and fuccourleſs deathofthecroſs. An ancient punishmentbothamongtheRomans and Carthaginians †. But inhonour ofChriſt, who died this death, Conſtantine theGreat abrogateditbylaw, ordaining thatnone ſhould ever be crucified anymore,becauſe Chrift died thatdeath .

Secondly, As tothe mannerofthe execution. They thatwere condemned to the death of the croſs, (faith § a learned Antiquary of our own) bare their croſs upon their own ſhoulders, to the place of execution.

They were ſtripped of all their cloaths, for they ſuffered naked. And then were faſtned tothe croſs with nails .

The manner how that was done , one gives us in theſe * Moriatur, utfentiatse mori.

† Chriſt retained life and ſtrength ſo long as hepleaſed, and laid them downwhenhepleaſed. Ames.

‡ Sozom, lib. 1. cap. 8.

Godwin's Antiq. 1. 3. ſect. 3. p. 192.

Herles contemplat. ofChrift's paffion.

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words, They ſtretchedhim out (meaning Chriſt) like another Ifaacupon his own burden, the croſs; that ſo they might take meaſure ofthe holes. And though the print ofhis blood upon it, gave them the true length ofhis body; yet how ſtrictly do they take it longer than the truth. Thereby at once to crucify and rack him .

Then being nailed, like as Moſes lifted up the ferpent, ſo was the Son ofman liftedup. Andwhen thecrofs, with the Lord faſtned on it, fell into its focket, or baſis, it jerked the whole and every part ofhis facred body. And the wholeweight hangingupon his nailedhands, the woundsbydegrees grewwider and wider : tillat laſt he expired in the midſt of thoſe tortures .

Andthattheequity oftheir proceedings might the betterappear tothe people, the cause ofthe punishment was written in capital letters, and fixed to the tree over the headof themalefac- *tor. Ofthis appendant to this kindofdeath, I ſhall ſpeak diſtinctly in the next fermon, before I come tohandle the manner ofhis death: therebeing somuch ofprovidence inthat circumſtance, as invites us to ſpendmore thanafew tranfient thoughts upon it.

Meanwhile, inthe next place, Thirdly, We will enquire briefly into the reasons why Chriſt died this, rather thananyotherkind ofdeath. And amongst others, theſe three are obvious.

First, Becauſe Chriſt must bearthe curſe inhis death, and a curſebylaw was affixed to no other kind ofdeath, as itwas to this.

The learned Mafius upon Joſhua ii. 29., commenting upon thedeath of King Ai, who was hangedupon the tree until the evening, tells us, " * That the principal reaſon ofthe ma

" lediction andexecrableness ofhis deathwas, becauſethedeath " of Chriſt was prefigured inthat mystery."

Chrift came to take away the curſefrom usby this death ; and fomust be made acurſe.

Onhim muſt all the curſes ofthe morallaw lie, which were due to us. And that nothing mightbe wanting to make it a full curſe, the verydeath hedied, muſt alſo have aceremonial curſe upon it.

Secondly, Chrift died this, rather than any other kind of death; to fulfil the types, and prefigurations that of old were madewith reſpect to it.

Allthe ſacrifices were lifted up from the earth, upon the altar.

But eſpecially the brazen ferpent prefigured this death, Numb. xix. 9.

Moſes made a ferpent ofbraſs, and put ituponapole. And, faith Chrift, John iii.

* Potiſſima caufa maledictionis hujus eft quia Christus in mysteriopræfignabatur.

Mafius.

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14. " As Moſes lifted up the ſerpent inthe wilderneſs, ſo muſt " the Son of man be lifted up," that ſo he might correſpond with that lively type, made of him inthe wilderneſs.

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Thirdly, Chriſtdied this, rather than anyother death,becauſe it was predicted ofhim, and in him muſt allthe predictions, as well as types, be fully accomplished.

The pſalmiſt ſpake in theperſon of Chriſt, of this death, as plainly as if he had rather been writing the hiſtory ofwhat was done, than a prophecy of what was to be done, to many years afterwards, Pfal. xxii. 16,

17. " For dogs have compaſſed me about, the afſſembly of the " wickedhave incloſed me: they pierced my hands and feet, I " may tell all mybones, they look and ſtare upon me." Which hath a manifeft reference to the diſtenſion of all his members upon the tree, which was a rack to him.

So Zech. xii. 10.

" They ſhall look upon me, whom theyhavepierced."

Yea, Chriſt himselfhad foretold the death he ſhould die, in the forecited, John iii. 14., laying, " He must be lifted up," (i. e.) hangedbetween heaven and earth. Andthe ſcriptures muſtbe fulfilled.

Thus you have a briefaccount both of the kind, manner, and reaſons of this death of Chriſt.

The improvement of it, youhave in the following inferences of truth, deducible from it.

Inference 1. IsChriſt dead? anddid hedie the violent, painful, ſhameful, curſed, flow, and fuccourleſs death ofthe croſs ? Then furely there is forgiveness with God, andplenteous redemption for the greatest offinners, that byfaith apply

A demonstration ofpardonfor the greatest offinthe blood of the croſs to theirpoorguilty fouls. ners.

So fpeaks the apostle, Col. i. 14., "Inwhom "wehave redemption through hisblood, eventhe forgiveneſs

"of fins."

And 1 John i. 7 , " The blood of Chriſt cleanſeth us from all fin."

Two things will make this demonftrable.

First, That there is a fufficient efficacy in this blood ofthe croſs to expiate the greateſt ſins.

Secondly, That the efficacy of it is deſigned and intended by Godfor believing ſinners. How clearly doboth theſepropofitions lie in the word ?

First, Thatthere is ſufficient efficacy inthe bloodofthe croſs, toexpiate andwash away the greateſt ſins.

This is manifeſt, for it is precious blood, as it is called, 1 Pet. i. 18. " Ye were

" not redeemed with corruptible things, as filver and gold ; " but with the precious blood ofthe SonofGod."

This preciouſneſs of the blood of Chriſt riſes from the union it hath

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And with that perſon, who is over all, God bleſſed for ever.

-on that account is ſtiled the blood of God, Acts xx. 28.; and ſo it becomes royal, princely blood: Yea, ſuch for the dignity, and efficacy of it, as never was created, or ſhall ever run in any other veins but his,

The blood of all the creatures in the world, even a fea of human blood bears no more proportion to the precious and excellent blood of Chriſt, than a diſh of common water, to a river of liquidGold. On the account of its invaluable preciouſneſs, it becomes fatisfying and reconciling blood toGod. So the apostle ſpeaks, Col. i. 20.," And (having

" made peace through the blood ofhis croſs) by him torecon- " cile allthings to himself; by him, I ſay, whether theybe things

" inearth, or things in heaven "

The ſame blood which is redemption to them that dwellon earth, is confirmation to them that dwell in heaven.

Before the efficacy ofthis blood, guilt vaniſhes, and ſhrinks away as the ſhadow before the glorious fun.

Every drop ofit hath a voice, and ſpeaks to the foul that fits trembling under its guilt, better things than the blood ofAbel, Heb. xii. 24. It ſprinkles us froman evil, (i. e.) an unquiet, and accuſing confcience, Heb. x. 22.

For having enough in it to fatisfy God, it must needs have enough in ittofatisfy con. fcience.

Confcience candemand no more for its fatisfaction, nor will it take leſs than God demands for his fatisfaction.

And in this blood is enough to give both fatisfaction .

Secondly, As there is fufficient efficacy inthisblood to expiate the greatest guilt; ſo it isas manifeſt, that the virtue and efficacyof it, is intended and deſigned byGod fortheuseofbelieving ſinners Such blood as this was ſhed, without doubt, for ſomeweighty end, that fome might be the better for it.

Who theyare for whom itis intended, is plain enough from Acts xiii. 39.

And by him all that believe, arejustified from all things, from whichthey could not be justifiedby the law of " Mofes."

That the remiffionofthe finsofbelievers was the greatthing deſignedin the pouring out ofthis precious blood of Chriſt, appears from allthe facrifices that figured it to the ancient church.

The ſhedding of that typicalblood, ſpake a deſign ofpardon.

Andthe putting of their hands upon the head of the facrifice, fpake the way and method of believing, by which that blood was then applied to them in thatway; and is ſtill applied to us in amoreexcellent way. Had nopardonbeen intended, no facrificeshadbeenappointed.

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Moreover, let it be confidered, this blood ofthe croſs is the blood of a furety ; that came under the fame obligations with us, andin our name or ſtead ſhed it: and ſo ofcourſe frees and difcharges the principal offender, or debtor, Heb. vii. 22. Can

God exact fatisfaction from theblood anddeath ofhis own Son, the furety of believers, and yet ſtilldemand itfrom believers ?

It cannot be.

" Who (faith the apofile) ſhall lay any thing to

" the charge of God's elect? It isGod that juſtifieth. Who " ſhall condemn ? It is Chrift that died," Rom. viii. 33, 34And why are faith and repentance prefcribed as the means of pardon ? Why doth God every where in his word, call upon finners to repent, and believe in this blood? encouraging them fo to do, by fo many precious promiſes of remiſſion ; and declaringthe inevitable and eternal ruin of all impenitent, and unbelieving ones, who deſpiſe and reject this blood ? What, I fay, doth all this ſpeak, butthe poffibility ofa pardon for the greatest of finners ; and the certainty of a free, full, and final pardon for all believing finners ? O what a joyful found is this !

What raviſhing voices ofpeace, pardon, grace, and acceptance, come to our ears from the blood ofthe crofs ?

Thegreatest guilt thatever was contracted upon a trembling ſhaking confcience, can stand before the efficacy ofthe blood of Chrift no more, than the finner himselfcan standbeforethejustice of the Lord, with all the guilt upon him .

Reader, The word affures thee, whatever thou hast been, or art, that fins ofas deep a dye as thine, have been waſhed away in thisblood.

" I was a blafphemer, a perfecutor, injurious ; " but I obtained mercy," faith Paul, 1 Tim i. 13. But it may be thou wilt object; this was a rare and fingular inſtance, and it is a great queſtion whether any other finner ſhall find the like grace that he did. No queſtion of it at all, if you believe in Chriſt, as he did: for he tells us, ver . 16. " For this cauſe I " obtainedmercy, that in me first, Jesus Chriſt might ſhewforth

" all long-fuffering, for a pattern to them which ſhould here- " after believe on him to life everlasting."

So that uponthe fame grounds he obtained mercy, you may obtain it alfo.

Thoſe very men who had a hand in the ſhedding of Christ's blood, had the benefit ofthat blood afterwards pardoningthem,

Acts ii. 36.

There is nothing but unbeliefand impenitency of heart, bars thy foulfrom the bleſſings of this blood.

Inference 2. Did Chriſt die the cursed death of the croſs for believers, then though there be much ofpain, there is nothing of curse in the death of thefaints.

It ftill wears its dart, by which it ftrikes ; but hath loſtits fting,bywhich ithurts and destroys.

SERM. XXVI .

The Fountain of Life.

Aferpent that hath no ſting, may hiſs and affright, but we may take him in our hand, without danger.

Death poured out all its poifon, and lost its fting in Chriſt's fide, when he became a curſe for us.

But what ſpeak I ofthe innocency and harmleſſneſs ofdeath to believers ? It is certainly their friend, andgreat benefactor.

As there is no curſe, ſo there are manybleſſings in it.

" Death " is yours,"

1 Cor. iii. 22.

Yours as a ſpecial privilege and favour.

Chriſt hath not only conquered it, but is more than aconqueror ; forhe hath made itbeneficial, and very ſerviceable to the ſaints.

When Chriſt was nailed to the tree, then he faid as it were to death, which came to grapple with him there,

" O death, I will be thy plague ; O grave, I willbe thyde- " ſtruction:" and ſo he was ; for he swallowed up death in victory, ſpoiled it of its power.

So that, though it may now affright ſome weak believers, yet cannot hurt them at all.

Inference 3. If Chriſt died the curſed death of the croſs for us, how cheerfully should we submit to, and bear any croſsfor

Jesus Christ ? He had his croſs, andwe haveours * ; but what feathers are ours compared with his? His croſs was a heavy croſs indeed, yet how patiently and meekly did he ſupport it !

" he endured his croſs," we cannot endure orbear ours, though theybe not to be named with his.

Three things would marvelloufly ſtrengthen us to bear the croſs ofChrift, and bringup a good report upon it in the world.

First, That we shall carry it but a little way.

Secondly, Chriſt bears the heavieſt end of it.

Thirdly , Innumerable bleffings and mercies grow upon the croſs ofChrift .

First, We shallbear itbut a littleway.

Itſhould be enough tome (faith † a holy one) that Chriſt will havejoy and forrow halfers ofthe life of the faints.

And that each of them ſhould have a ſhare ofour days, as the night andday are kindly partners oftime, and take it up betwixt them.

But if forrow be the greedieft halfer of our days here, I know joy's day ſhall dawn, and do more thanrecompenfe allour fad hours .

Let my Lord Jefus (fince he will do fo) weave my bit-andYy 2 * Omnis Chriftianus eft crucianus. i. e. Every Chriſtian is a croſs-bearer.

+ If twenty croſſes be written for you in God's book, they will come at laſt to nineteen, and afterthatto nothing.

Putyour head betwixt Chriſt's breasts for evermore, and his own ſoft hand ſhall dry your face, and wipe away your tears.

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ſpanlength oftimewithwhite and black; welland woe. Let the roſe be neighbour with the thorn-" When we are over " the water, Chriſt ſhall cry, down croſſes, and up heaven for " evermore ; down hell, and down death, and down fin, and " down forrow; and up glory, up life, up joy for evermore.

" It is true, Chrift and his croſs are not feparable in this life; " howbeit Chriſt andhis croſs part at heaven'sdoor: for there

" is no houſe-room for croſſes in heaven. One tear, one figh, " one fad heart, one fear, one lofs. one thought of trouble

" cannot find lodging there.-" Sorrow and the faints are not married together ; or ſuppoſe it was ſo, heaven ſhall make a divorce.

Life is but ſhort, and therefore croſſescannotbe long.

Our fufferings are but for a while, 1 Pet. V. 10.

They are but the fufferings of the preſent time, Rom. viii. 18.

Secondly,As we shallcarry the croſs of Chriſt butalittleway, ſo Chrift himself bears the heaviest endof it. And as one happily expreſſes, he faith of their croffes, half mine.

He divideth fufferings with them, and takes the largeſt ſhare to himself.

" O how sweet a fight (faith one ſweetly) is it to fee a croſs " betwixt Chrift and us.

To hear our Redeemer ſay, at eve66 ry ſigh, at everyblow, and every loſs ofa believer, halfmine.

" For they are called the fufferings of Chriſt, and the reproach " ofChriſt, Col. ii. 24. Heb . xi. 26.

As when two are part-

" ners and owners of a ſhip, half of the gain, and half of " the loſs, belongeth to either of the two.

So Chriſt in our ſufferings, is half gainer, and half lofer, with us: yea, the " heaviest end of the black tree lieth onyour Lord.

It falleth " firſt upon him, and but rebounds from him upon you :"

" The reproaches of them that reproached thee, are fallen up.

" on me," Pfal. Ixiv. 9. Nay, toſpeak as the thing is, Chrift doth not only bear half, or the better part, but the whole of our croſs and burden, Yea, he bears all, and more than all; for he bears us, and our burden too, or elſe we would quickly fink, and faint under it .

Thirdly, As we have not far to carry it, andChriſt carries the heavieſt part ; yea, all the burden for us ; yea, us and ourburdentoo: ſo, inthe laſt place, itis reviving to think what an innumerable multitude of bleſſings and mercies are the fruit and offspring of a ſanctified croſs. Since thattree was ſorichlywatcred with the blood of Chriſt; what ſtore ofchoice, andrich fruits doth it bear to believers ?

Our fufferings (faith one) are waſhed in the blood of Chrift, as well as our fouls.

" For Chriſt's merits bought a bleſſing to ** the croffes ofthe Sons ofGod. Our troubles owe us a free

SERM. XXVI .

The Fountain of Life.

" paſſage through him.

Devils, andmen, and croſſes, are our " debtors ; and death, and all ſtorms are our debtors, toblow

" our poor toffed bark over the water freight-free : and to fet " the travellers in their own known ground.

Therefore we " ſhalldie, and yet live.-I know no man hath avelvet croſs, " butthe croſs is made of whatGod willhave it; but verily,

" howbeit, it be no warrantable market,to buy a croſs, yet I " dare not ſay, O that I had liberty to fell Chrift's croſs, left

" therewith alſo I ſhould fell joy, comfort, ſenſe of love, pa- " tience, and thekind vifits of a bridegroom. I have but " ſmallexperience of fufferings for Chriſt, but let myjudge

" andwitneſs inheaven, lay mysoul intheballance ofjustice ; " if I find not a youngheaven, and a little paradife of glorious

" comforts, and foul-delighting love-kiſſes of Chrift, in fuffer- " ingforhim, and his truth.-My priſonis my palace, myforrow

" is with child of joy; my loſſes are rich loſſes, my pain eaſy 66 pain, myheavydays are holy days, andhappydays.

Imay " tell a new tale ofChriſt to my friends.-what owe I to " the file, and to the hammer, and tothe furnace of my Lord

Jeſus !who hathnow let me ſeehowgood thewheat of Chrift " is, that goesthroughhis mill, and his oven, to be madebread

" for his owntable. Grace tried, isbetterthan grace, andmore " than grace.

It is glory in the infancy.

" Whoknowsthe truth of grace without a trial ?--...O how " littlegetteth Chriſt of us, butwhat he winneth (toſpeak fo)

" with much toil and pains ? Andhow foon would faith freeze " without a croſs.

Bear your croſs therefore withjoy."

Inference4. DidChrift die the death, yea, theworſt ofdeaths for us? Then it follows, that our mercies are brought forth with great difficulty ; and that which issweet to us in the fruition, was cofily, and hard to Christ in the acquisition.

Surely, upon every mercy we have this motto written, The price ofblood, Col. i. 14. " In whom wehave redemption through " his blood:" Upon which a late neat * writer delivers himfelfthus. " The way ofgrace is here confiderable; life comes through death ; God comes in Chriſt ; and Chriſt comes in " blood: the choiceſt mercies come through the greatest mife- " ries; prime favours come ſwimming inblood tous. Through " ared ſea, Ifrael came to Canaan.

Many a man loft his life, " andmuch blood ſhed; the veryland flowing with milk and " honey, was firſt made to flow with blood,'ere Ifrael could in- " herit the promise.

Seven nations were destroyed, 'ere the * Locker on Col.

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" land ofCanaan was divided to the Ifraelites, Acts xiii.

19,- " Sin makes mercy to deadly hard to bring forth . To chriften every precious child, every Benjamin, Benoni, every fon of " God's right-hand, afon of forrow and death to her that " brings him forth.

Adam's ſweets had nobitter till he tranf- " greffedGod's will : one mercydid not die to bring forth ano- " ther, till hedied.

But oh ! how should this raiſe the value " of our mercies ? What, the price ofblood, the price ofpre- " ciousblood, theblood of the croſs ! Owhat an eſteem ſhould

" this raiſe !

Things (as the fame ingenious author adds) are prized ra- " ther as they come, than as they are.

Far fetched and dear bought makes all the price, and gives all the worth with us

" weak creatures. Uponthisgroundthe ſcripture, when itſpeaks " of our great fortune, tells the greatprice it coſt, as eying our

" weakness, who look more at what things coſt, than at what they are. And as knowing ifany thing willtake with us, this

" will, " To him thatlovedus, andwashedus from our fins in " his own blood," Rev. i. 5 .

Man is a legal creature, and looks much at what is given " for a thing.

Whatdid this coſt ? Why, it coſt Chrift's own " blood.

Colour is more than the cloth with us, and ſcarlet " colour is a general takingcolour, with us : and therefore is

" Chrift's garmentdipped in blood, andhe admired in this ha- " bit." " Who is this that comethfrom Edom, with garments'

" dyed red from Bozra ? "

Beware then you abuſe not any of the mercies that Chriſt brought forth with ſo many bitter pangs andthrows. And let all this endear Chrift more than ever toyou, and make you in a deep ſenſe ofhis grace and love, to ſay,

Thanks be to Godfor Jesus Christ.

SERM . XXVII .

The Fountain of Life.

i SERMON XXVII.

Opens and improves that fignal Providence, which directed and ordered the Title affixed to the Crofs of CHRIST.

LUKE Xxiii. 38. And a Superscription alſo was written over him in letters of Greek, and Latin, and Hebrew ; This is the King ofthe Jews .

BEFORE EFORE I paſs on to the manner of Chriſt's death, I shall confider the title affixed to the croſs ; in which verymuch ofthe wisdom of Providence was diſcoved.

It was the manner ofthe Romans, that theequity oftheir proceedings might the more clearly appear to the people, when they crucified anyman, to publiſh the cause of his death, in a table written in capital letters, and placed over the head of the crucified.

And that theremightbe at least, a ſhew and face ofjusticein Chriſt's death, he alſo ſhallhave his title or fuperſcription.

Theworst and moſt unrighteous actions labour to cover and ſhroud themselves under pretenſion of equity.

Sin is ſo ſhameful a thing, that itcares not to own its name.

Chriſt ſhall have a table written for him alſo.

This writing one evangelifts calls the accufation, αιτια, Matth. xxvii. 37.

Another calls it the Title, τιτλος, John xix. 19.

Another the Infcription or Superscription, επιγραφη, ſo the text. And another the Super.

Jcription ofhis Accufation, επιγραφη της αιτιας, Mark. xv. 26.

In ſhort, itwas a fair legible writing, intended to expreſs the fact or crime, for which the perfon died.

This was their uſual manner, though ſometimes we find it was publiſhed by the voice of the common cryer.

As in the cafeof * Attalus the martyr, who was led about the amphitheatre, one' proclaiming before him, This is Attalus the Chriſtian .

But itwas cuſtomary and uſual to expreſs the crimein a written table, as the text expreſſes it.

Wherein theſe three thingsoffer themselves toyour confideration.

First, The character or deſcription ofChriſt, contained in that writing.

And he is deſcribed by his kingly dignity : † This is * Eufeb . Ecclef. Hist. lib . 5. c. I.

† The full title was, This is Jefus ofNazareth the King of the Jews.

Par.

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SERM . XXVII .

the King ofthe Jews.

That very office, which but a little before, they had reproached and derided, bowing the knee to him in mockery, faying, HailKing ofthe Jews : the Providence of God ſo orders, it, that therein he ſhall be vindicated and honoured.

This is the King oftheJews : Or, as the other evan. gelifts complete it, This is Jefus of Nazareth the King of the Jews.

Secondly, The perfon that drew his character or title.

It wasPilate; he that butnow condemned him: he thatwas his judge, ſhallbe his herald, to proclaim his glory.

For the title ishonourable.

Surely, this was not from himself, for he was Chriſt's enemy; but rather than Chriſt ſhould want a tongue to clear him, thetongue ofan enemy ſhall do it.

Thirdly, The time when this honour was done him: It was when he was at the lowest ebb of his glory ; when thame and reproach were heaped on him by allhands. When all the difciples had forſaken him, and were fled.

Not one left to proclaimhis innocency, or ſpeak a word in his vindication.

Then doth the providence of God as ſtrangely, as powerfully, overrule the heart and pen of Pilate *, to draw this title for him , and affix it to his croſs.

Surely we must look higher than Pilate in this thing, and fee-how Providence ferves itſelf by the hands ofChrift's adverfaries.

Pilate writes in honour of Chrift, and ſtifflydefends it too. Hence our obſervation is,

Doct. 1. That the dignity of Christ was openly proclaimed, and defended by an enemy ; and that, in the time of his greatest reproaches andfufferings .

To open this mystery ofprovidence to you, that you may not ſtand idly gazing upon Chrift's title, as manythen did; we must, First, Confider the nature and quality of this title.

Secondly, What hand the providence ofGod had in this matter.

Thirdly, And then draw forth the properuſes and improvements of it.

First, To open the nature and quality of Chriſt's title or inſcription ; let itbe thoroughly confidered, and we shall find,

First, That itwas an extraordinary title, varying from allexamples ofthat kind; anddirectlycroffing the main deſign and * Perhaps the title was written according to cuſtom, but our thoughts muſt riſe higher, evento the purpoſe ofGod, who would, bythe writing of Pilate, have Chriſt publicly proclaimedKing of the church .

Par.

SERM. XXVII.

The Fountain of Life. endoftheir own cuſtom.

For, as I hinted before, the end of it was to clear the equity of their proceedings, and thew the people how juſtly they fuffered thoſe punishments inflicted on them for ſuch crimes.

But lo, here is a title expreſſing no crime at all, and ſovindicating Chrift's innocency *.

This ſome ofthemperceived, and moved Pilate to change it, not, This is, but, This ishe thatſaid, Iam the King ofthe Jews. In that, as they conceived, lay his crime. O how ſtrange and wonderful athingwas this ! But what ſhall we ſay! itwas a day of wonders and extraordinary things. As there was never ſuch a perſoncrucifiedbefore, ſo there was never fuch a title affixed to the croſs before .

Secondly, As it was an extraordinary, fo it was apublictitle, both written and publiſhed with the greatest advantages of ſpreading itſelf far and near, among allpeople, that could be,

" for it was written in three languages †, and to thoſe moſt " known in the world at thattime."

The Greek tongue was thenknown in moſt parts ofthe world. The Hebrew was the Jews native language. And the Latin the language of the Gentiles. So that itbeingwritten both inHebrew, Greek, and Latin, it was eaſy to be understoodbothby Jews andGentiles.

Andindeed, unto this the providence ofGodhad a ſpecial eye, to make it notorious and evident to all the world; for even fo allthings deſigned for public view, and knowledge were written.

Joſephus tells us ofcertain pillars, on whichwas engraven in letters of Greek, and Latin, " It is a wickedness for ſtran- " gers to enter into theholy place ."

So the foldiers ofGordian, the third emperor, when he was flain upon the borders of Perſia, they raiſed amonument for him, and engraved his memorial upon it, in Greek, Latin, Perfic, Judaic, and Egyptiac letters, that all people might read the fame. And as it was written in three learned languages, ſo it was expoſed to view in apublicplace ; and at thattime,when multitudes of ſtrangers, as well as Jews, were atJerufalem ? itwas at the timeof the pafſover ; ſo that all things concurred to ſpread anddivulge the innocency ofChriſt, vindicated in this title.

Thirdly, as it was a public, fo it was an honourabletitle.

* This was very remarkable, that a title was affixed which imported no ignominy.

Calvin.

† Tribus linguis toto orbe tunc vulgatiſſimis, fcribi voluit ; ut ab omnibus legi, et intelligi potuit Pareus.

‡ In locumfanctum ingredi alienigenisnefas eft.

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SERM . XXVII.

Such was thenature of it, faith * Bucer; that inthe midst of death, Chrift began to triumph by it. And by reaſon thereof, the croſs began to change its own nature, and infſtead ofa rack, orengineoftorture, itbecamea throne ofmajesty. Yea, it might be called now, as the church itſelf is, The pillar and ground of truth; for it held out much of the gospel, much of the glory ofChriſt ; as that pillar doth, to which a royalproclamation is affixed.

Fourthly, It was a vindicating title: it clearedup the honour, dignity, and innocency of Chriſt, against all the falſe imputations, calumnies, andblafphemies, which were caſtupon him before, by the wicked tongues, both ofJews andGentiles.

They had called him a deceiver, an ufurper, a blafphemer, they rent their cloaths, in token of their deteſtation of his blafphemy; becauſe he made himselfthe Son ofGod, and King of Ifrael.

Butnow in this, they acknowledged him to be both Lord and Saviour. Not a mock king, as they had made him before:

So that herein the honour ofChrift was fully vindicated.

Fifthly, Moreover itwas a predicting and prefaging title †.

Evidently foreſhewing the propagation of Chrift's kingdom, and the ſpreading of his name and glory among all kindreds, nations, tongues, and languages.

As Chriſt hath right to enter into all the kingdoms ofthe earth,by hisgoſpel, and fetup his throne in every nation : ſo itwas preſagedby this title that he ſhoulddo ſo. And thatboth Hebrews, Greeks, and Latins, ſhouldbe called to the knowledgeofhim.

Nor is it awonder, that this ſhould be predicted by wicked Pilate, when Caiaphas himſelf, a man every way as wicked as he, had prophefied to the ſame purpoſe, John xi. 51, 52.

For being High-prieſt that year, he prophefied, That Jeſusſhould diefor that nation, and notfor that nation only, but that also heshould gather together in one, the children ofGod that were scattered abroad.

Yea, many have prophefied in Chriſt's name, who, for all that, ſhall never be owned by him, Matth. vii. 22.

Sixthly, And lastly, Itwas an immutable title.

The Jews endeavoured, but could not perfuade Pilate to alter it. To all their importunities, he returns this reſolute anſwer, " What I " have written, I have written;" as if he ſhould ſay, Urgeme

* Bucer in loc.

† He would have it written in three languages, that this might be a preſage ofthe future calling, not only ofall the Hebrews, but alfo ofall the Gentiles to the kingdom ofChriſt. Par.

SERM . XXVII.

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no more, I have written his title, I cannot, I will not, alter a letter, a point, thereof.

" Surely the conſtancy of Pilate at " this time, can be attributed to nothing but divine ſpecial

" Providence *." Moſt wonderful ! that he, who before was asunconſtant as areed ſhakenby the wind, is now as fixed as a pillar of braſs.

Andyet more wonderful, that he ſhould write down that veryparticular in the title of Chrift, This is the King of the Jews, which was the very thing that ſo ſcared him but a little before, andwas the very confideration that moved him togive fentence.

What was now become of the fear of Caefar ? that Pilate dares tobe Chriſt's herald, and publicly to proclaim him,

The King ofthe Jews.

This was thetitle.

Secondly, We shall nextenquire what hand the Divine providence had in this buſineſs.

And indeed, the providence ofGod inthis hour, acted gloriouſly, andwonderfully,theſe five ways.

First, In over-ruling the heart and hand of Pilate in the draught and ſtile ofit, and that contrary to his own inclination.

Idoubt not, but Pilate himſelfwas ignorant of, and far enough fromdeſigningthat which the wisdom of providence aimed at in this matter †.

He was a wicked man, had no love to Chriſt.

He hadgiven ſentence ofdeath against him ; yet this is he that proclaimedhimtobe, Jeſus, King ofthe Jews.

It ſo over-ruled his pen, that he could not write whatwas in his own heart and intention, but the quite contrary ; even a fair and public teſtimonyofthe kingly office ofthe Son ofGod, This is theKing of the Jews.

Secondly, Hereinthe wisdom of Providence was gloriouſly diſplayed, in applying a preſent, proper, public remedy to the reproaches andblafphemieswhich Chriſt had then newly received in his name and honour.

The ſuperſtitiousJews wound him, and Heathen Pilate prepares aplaiſter to heal him : They reproach, he vindicates; they throw the dirt, he waſhes it off.

O, the profound and inſcrutable wisdom of Providence !

Thirdly, Moreover, Providenceeminently appeared at this time inkeeping ſo timorous a perſon, aman offo baſe a ſpirit, that wouldnot ſtick at any thing to pleaſe the people, from receding, or giving groundin the least to their importunities.

Is Pilate Zz2 * Hac Pilati conſtantia divinæ providentiæ tribuenda eft. Calv.

+ The Divine Providence which over-ruled the pen of Pilate, had farhigherviews.

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becomeamanofſuchreſolution andconſtancy? whence is this ? but from theGod of the ſpirits of all fleſh, who now flowed in ſopowerfullyuponhis ſpirit, thathecould not chuſe but write ; and whenhehad written,had no more power to alter what he had written, thanhehadto refuſe to write it.

Fourthly, Herein alſo much of the wisdom of Providence appeared, in cafting the ignominy of the death of Chriſt, upon thoſe very men, who ought to bear it.

Pilate was movedby divine inſtinct, at once to clear Chrift, and accuſe them.

For it is as ifhehad faid, you have moved me to crucifyyour king, Ihave crucified him, and nowlet the ignominy of his death reft upon your heads, whohave extorted this from me. Heisrighteous, the crime is nothisbutyours.

Fifthly, and lastly, The providence ofGod wonderfully difcovered itſelf (as before was noted) in fixing this title tothe croſs of Chriſt, when there was ſo great a confluence of all forts ofpeople, to take notice of it.

So that it could neverhave been more advantageously publiſhed, than it was at this time.

So that we may say, How wonderful are the works of God!

" His ways are in the fea, his paths in the great deeps; his " footſteps are not known :" His providence hath a prospect beyond the underſtandings ofall creatures.

Inference 1. Hence it follows, That the Providence ofourGod can, and often doth over-rule the counsels and actions of theworst ofmen tohis own glory.

Itcan ſerve itſelfby them thatoppoſe it, and bringabout the gloryandhonourofChriſt,by thoſeverymen, andmeans,which aredeſigned to lay it in the duſt.

" Surely the wrath of man " ſhall praise thee," Pſalm lxxvi. 10. TheJews thoughtwhen they crowned Chriſt with thorns,bowedthe knee, andmocked him, led him toGolgotha and crucified him; thatnowtheyhad utterly deſpoiled him of all his kingly dignities : andyet even there, he is proclaimed a king.

Thus thediſperſion ofthe Jews upon the death of Stephen, ſpread the goſpel far andnear,

" For theywenteverywherepreaching the word," Acts viii. 4.

ThusPaul'sbonds for the goſpel, fellout to the furtherance of the gofpel, Phil. i. 12. O, the depth ofDivine Wiſdom ! to propagate and eſtabliſhthe intereſt ofJeſus Chriſt,by thoſevery means that feem to import its destruction: That extracts a medicine out ofpoison! Howgreat a ſupport ſhould this be to the faith ofGod's people !

When all things ſeem to runcroſs to their hopes and happiness ! " Let Ifrael thereforehope inthe

" Lord, for with the Lord there is mercy, and with him is

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" plenteous redemption," Pfal. cxxx. 7. (i. e.) He is never at aloſs for means, topromote and ſerve his own ends .

Inference 2. Hence likewise it follows, That the greatestfervices performed to Christ accidentally, and undefignedly; shall never be accepted nor rewarded ofGod.

Pilate did Chrift an eminent piece of fervice. Hedid that for Chrift, that not one ofhis own diſciples at thattime durſt do ; and yet this ſervice was not accepted ofGod, becauſe he did it not deſignedly for hisglory, but from the mere over-rulings ofprovidence.

Ifthere be firſt a willing mind, it is accepted, according to what aman hath, faith the apoſtle, 2 Cor. viii. 12. The eye ofGod is firſt and mainly upon the will ; ifthat be fincere and right forGod, ſmall things will be accepted; and ifnot, the greateſt ſhallbe abhorred. So I Cor. ix. 17.

If Ido this thing (i. e.) (preach the goſpel) willingly, I have areward ; but if againſt my will, a diſpenſation is committed to me, q.d. If I upon pure principles of faith and love, from my heart, deſigning the glory ofGod, and delighting to promote it by my miniſtry, do chearfully and willingly apply myſelfto the preachingofthe goſpel, I ſhall haveacceptance and reward withGod : but ifmy work be a burden to me, and the fervice of God eſteemed as a bondage, why then providencemay uſe me for the difpenfing ofthe goſpel to others, but I myself ſhall loſe both reward and comfort. As it doth not excuſe my fin, thatGod canbring glory to himself out ofit; ſo neither doth itjustify an action thatGod hath praise and honour accidentally by it.

Paul knew that even the ſtrife and envy inwhich ſome preached Chriſt, ſhould turn to his falvation; and yet he was not at all beholdento them for promoting his falvation that way.

So Pilatehere promotes the honour of Jesus Chrift towhom he hadno love, and whoſe glory hedid not at all deſign in this thing; and therefore hath neither acceptance norreward with God.

O therefore, whateveryou dofor Chriſt, do it heartily, deſignedly, for hisglory; ofaready and willing mind; with pure and fincere aims at his glory : for this isthat the Lord more reſpects, than the greateſt ſervices by accident.

Inference 3. Would not Pilate recede from what he hadwrittenon Chriſt's behalf? HowShameful a thing is it for Chrifti ans to retract what they havefaid or done on Christ's behalf ?

When Pilate had afferted him tobe king ofthe Jews, he maintains his affertion, and all the importunity of Chriſt's enemies ſhall not move him an hair's breadth from it. " What I have

" written, I have written," q.d. I have faid it, and I will not

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"revoke it.

Did Pilate ſay, " What I have written, I have written :" And ſhall not we ſay, What we have believed, we have believed : andwhat we have profeſſed,we have profeſſed.

Whatwe have engaged to Chriſt, we have engaged. Wewill fſtand to what we have done for him ; we will never recant our former ownings of, and appearances for, Chriſt.

As God's election, ſo your profeſſion mustbe irrevocable.

O let him that is holybe holy ſtill.

That counſel given by a reverenddivine inthis cafe, isboth ſafe and good . "Be ſure

" (faith he) you ſtand ongood ground, and then refolve to " ſtandyour ground against all the world.

FollowGod, and " fear not men .

Art thou godly! repent not whatsoever thy " religion coſt thee.

Let ſinners repent, but letnot faints re- " pent. Let ſaints repentof their faults, but notoftheir faith :

" Of their iniquities, but not oftheir righteouſneſs .

Repent " not of your righteouſneſs, leſt you afterward repent ofyour repentance.

Repent not of your zeal, or your forwardneſs, " or activity in the holyways of the Lord. With not your- " ſelves a ſtep farther back, or a cubit lower in your ſtature,

" in thegrace ofGod.

Wiſh not any thing undone, concern- " ingwhich God will say, Well done,"

InGalen's time it was a proverbial expreſſion, when any one wouldthew the impoſſibility of a thing ; you may asfoon turn a Chriſtian from Chriſt as do it.

A true heart-choice ofChriſt is without reſerves, and what is without referves, will be without repentance.

There is a ſtiffneſs and ſtoutneſs of ſpirit which is our fin . But this is ourglory, in the matters ofGod, faith Luther, I aſſume this title, Cedo nulli, " I yield to none:" If ye be hot and cold, off and on ; profeſs,and retract your profeſſion.

He that condemned Chrift with his lips, willcondemn you by his example.

Reſolute Pilate ſhallbeyourjudge.

Inference 4. DidPilate affix ſuch anhonourable, vindicating title tothe croſs ? Then the cross of Christ is a dignified croſs.

Then the croſs and fufferings of Chriſt are attended with glory andhonour.

Remember when yourhearts begin to ſtartle at thefufferings and reproaches of Chriſt, there is an honourable titleupon the croſs of Chriſt.

And as it was upon his, ſo itwill beuponyourcroſs alſo, ifye fuffer for Chriſt. Moſes ſawit, which made himeſteem thevery reproaches ofChriſt, aboveall thetreafures of Egypt, Heb. xi. 26. Howdid the martyrs glory in their fufferings for Chriſt! calling their chainsofiron, chains ofgold; andtheir manacles, bracelets ?

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The Fountain of Life.

I remember it is ſtoried of * Ludovicus Marſacus, a knight of France, that when he, with divers other Chriſtians of an inferior rank anddegree in the world, were condemned todie for religion, and thejaylorhad boundthem with chains, butdid not bind him, being a more honourable perſon than the reſt : he was offended greatly by that omiffion, andfaid, " Why do not you

" honour me with a chain for Chriſt alſo, and create me a " knight of that illustrious order ?"

" Toyou (faith the apoſtle) it isgiven inthe behalfofChrift, not only to believe, but alſo to ſuffer forhis fake," Phil.i. 29.

There is a two-fold honour attending the croſs ofChriſt : onein thevery fufferings themselves ; another, as the reward and fruit ofthem.

To be called out to fuffer for Chriſt, is a great honour.

Yea, anhonour peculiar to the ſaints.

Thedamned fuffer from Chriſt, the wicked ſuffer for their ſins.

The angels glorify Chrift by their active, but not by their paſſive obediThis is referved as a ſpecial honour for faints. ence .

And as there is a great deal of honour in being called forth to ſufferon Chriſt's account; ſo Chriſt will confer ſpecial honour upon his fuffering faints, inthe day of their reward, Mat. x.

32. "He that confeſſes me before men, him will I confefs alſo " before my Fatherwhich is inheaven."

O Sirs, one oftheſe days the Lord will break outofheaven, with a ſhout, accompanied with myriads of angels, and ten thousands ofhis faints, thoſe glittering courtiers of heaven. The heavens and earth ſhall flame and melt before him ; andit ſhall be very tempestuous round about him; the graves ſhall open, the fea and earth ſhall yield up their dead. You ſhall ſee him afcending the awful throne ofjudgment, and all fleſh gatheredbefore his face ; even multitudes, multitudes that no man can number.

And then to be brought forthby Chriſt before that great aſſembly ofangels and ſaints: and there to have anhonourable mention and remembrance made of your labours, and ſufferings, your pains, patience, and ſelf-denial, of all your fufferings, and loſſes for Chrift ; and tohear from his mouth, Welldone, good and faithfulfervant : O what honour is this ! Yet this ſhall bedone to the man thatnow chuſes ſufferings for Chriſt, ratherthan fin :

That esteems his reproaches greater riches than the treasures of Egypt.

I tell you, it is an honour the angelshavenot.

I make no doubt, buttheywould beglad,(had theybodies of fleſh as we * Cur me non quoque torque donas, et illuftris illius ordinis militem non creas ?

Thuan. Hift.

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have), tolay their necks onthe block for Chriſt.

But this is the faints peculiar privilege.

The apostles went awayfrom the council rejoicing, that they were honoured to be dishonoured for Chrift : Or, as we tranflate it†, " counted worthy to ſuffer ſhame

-" for him," Acts v. 41.

Surely, iftherebe anystigmata laudis, " marks ofhonour," they areſuch as we receive for Chrift's fake.

Ifthere be any ſhame that hath glory in it, itis the reproach of Chriſt, and the ſhame you fuffer for his name.

Inference 5. Did Pilate ſo ſtiffly affert and defend the honour of Chriſt ? What doubt can then be made of thefuccess ofChrift's interest, andthe profperity of his cause; when the very enemies thereofare made toserve it ?

Rather than Chriſt ſhall want honour, Pilate the man that condemnedhim, ſhall do him houour.

And as it fared with his perſon, juſt ſo with his intereſt alſo. How oftenhave the people ofGod received mercies, from the hands of their enemies ?

Rev. xii . 16. " The earth helped the woman," i. e.wicked men did the church ſervice.

So that this may fingularly relieve us against allourdefpondencies andfears ofthe miscarriage of the intereft ofChrift .

That people can never beruined, who thriveby their loſſes ; conquerby being conquered; multiply by being diminished :

Whose worst enemies are made to do that for them, which friends cannot ordare notdo.

Seeyou aHeathen Pilate proclaiming the honour and innocency of Chriſt ; God will not want inſtruments to honour Chriſt by.

If others cannot, his very enemies ſhall.

Inference 6. Did Pilate vindicate Chriſt in drawing up fuch a title to be affixed to his croſs ? then hence it follows, That God will,fooner or later, clear up the innocency and integrity of his people, who commit their caufe to him.

Chriſt's name was clouded with many reproaches ; wounded through and through, bytheblafphemous tongues ofhis malicious enemies. He committedhimself to him that judgeth righteously, 1 Pet. ii. 23., and fee how foonGod vindicates him.

That is ſweet and feafonable counſel for us, when our names arecloudedwith unjust cenfures, Píal. xxxvii. 5, 6. " Committhy way unto the Lord ;

" truſt alſo in him, and he ſhall bring it to paſs. He shall " bring forth thyrighteousness asthe light, and thyjudgment as the noon day."

Joſeph was accuſed ofincontinency ; D1vid oftreafon; Daniel of diſobedience ; Elijah oftroubling If rael ; Jeremiah of revolting ; Amos of preaching against the † Οτι υπερ τα ονομαλος αῆς καληξιωθησαν ατιμασθήναι .

SERM . XXVII.

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king; the Apoſtles offedition,rebellion, and alterationoflaws; Chrift himself of gluttony, forcery, blafphemy, fedition : but how did all theſe honourable nameswade outof their reproaches, as the fun out of acloud! God clearedup their honour for them even in this world. "Slanders (faith one) are but as ** foap, which though it foils and daubs for the preſent, yet it

"helps to make the garmentmore cleanandſhining."

** hair is ſhaven, itcomes the thicker, and with anew increaſe:

"ſowhen the razor of cenfure hath (faith * one) made your *"heads bare, and brought on the baldness ofreproach, be not **difcouraged, God hath atime to bring forth your righteouf- " neſs as the light, by an apparent conviction, to dazzle and "When diſcourage your adverſaries."

Theworld was well changed, when Conſtantine kiſſed the hollow ofPaphnutius's eye, which was ere while put out for Chriſt.

Scornand reproach is but a little cloud, that is ſoon blown over. But ſuppoſe ye ſhould notbe vindicated in this world, but die under a cloud upon your names ; be ſureGod will clear it up, and that to purpoſe, in that great day.

Then ſhall the righteous, (even in this reſpect), ſhine forth asthefun, inthekingdomoftheir father. Then everydetracting mouth ſhall be ftopped, and no more cruel arrows of reproach ſhot at thewhiteofyour reputation.

Lord.

Be patient therefore, mybrethren, unto the coming ofthe " The Lord cometh with ten thousands of his ſaints, to executejudgmentupon all; and toconvince all thatareungod-

ly, of all their ungodly deeds, which theyhaveungodlycom- " mitted.

And ofall theirhard ſpeeches which ungodly finners have ſpoken against him," Jude 14, 15.

Then ſhall theyretract their cenfures, and alter their opinions ofthe faints.

IfChriſt will be our compurgator, weneed not fearwho are our accufers.

If your names, for his fake, be caſt out as evil, and ſpurned in the dirt ; Chriſt will deliver it you again in that day whiter than the ſnow in Salmon.

Inference 7. Did Pilate give this title tocaſtthe reproachof hisdeathupon the Jews, andclear himself of it ? How natural is it tomen to transfer thefault of their own actionsfrom themfelves to others ? For when he writes, This is the King of the Jews, he wholly charges them with the crime of crucifying theirking† : and itis as ifhe had faid, Hereafter let theblame

*Manton on James, p. 227 .

↑Becaufe you defired that I shouldcrucify yourking, I have VOL. I. crucified Aaa

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and fault of this action lie wholly upon your heads, who have brought the guilt of his blood upon yourſelves and children .

I am clear, you have extorted it from me. Owhere ſhall we find a fpirit ſo ingenuous, to take home to itſelf the ſhame of its own actions, and charge itſelffreely with its own guilt‡ ?

Indeed itis the property ofrenewed, gracious hearts to remember, confeſs, and freely bewail their own evils, to the glory of God: and that is a gracious heart indeed, which in this cafe judgeth, thatthe glory, which by confeffion,goeth to thename ofhisGod, is notso much glory loſt to his own name, but it is the power of grace moulding our proud natures into another thing, that must bring them tohis.

SERMON XXVIII.

Opens the Manner of CHRIST's Death, in reſpect of the folitarineſs thereof.

ZECH. xiii. 7. Awake, O.fword against my shepherd, and against the man that is my fellow, faith the Lord of hosts ;

Smite the ſhepherd, and the Sheep shall be scattered ; and I will turn mine hand upon the little ones.

IN the former fermons, we have opened the nature and kind of the death Chriſt died;even the curſed death of the croſs.

Wherein, nevertheless his innocency was vindicated, by that honourable title providentially affixed to his croſs.

Method now requires that we take into confideration the manner in which he endured the croſs, andthat was folitarily, meekly, and instructively.

His folitude in ſuffering is plainly expreſſed in this ſcripture now before us, it cannot be doubted, but the prophet in this

⚫place ſpeaks of Chriſt, if you confider Mat. xxvi. 31. where you faallfind theſe words applied toChriſt by his ownaccommodation ofthem. " ThenfaidJeſusunto them,allye ſhallbe offencrucified him ; the ignominy ſhall henceforth beyours, who extorted this from me.

Calv. on Matth. xxvii. 27 .

† For faints when their hearts are renewed, are not ashamed, by repentance, to acknowledge their ignominious faults and ignominy, to the glory ofGod: nothing is loft tous, which redounds to his honour.

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" dedbecauſe ofme thisnight, for itis written, I willſmite the ſhepherd, and the sheep ſhallbe ſcattered." Befides, the title here given [God's fellow] is too big for any creature in heaven or earth befides Chrift.

Intheſewords we havefour things particularly toconfider.

First, The commiſſiongiven to the ſword by the Lord of hofts.

Secondly, The perfon againſt whom it is commiffionated. Thirdly, The diſmal effect ofthat ſtroke.

Fourthly, and lastly, The gracious mitigation of it.

" First, Thecommiſſiongiventothe ſwordby the Lord ofhosts, Awake, O fword and ſmite, faith the Lord of hoſts. "

The Lord of hoſts, at whoſe beck and command all the creatures are. Who, with a word of his mouth, canopenall the armories in the world, andcommandwhat weapons and inſtruments of deathhe pleaſeth, calls here for the ſword; not the rod, gently to chaſten; but the ſword to destroy. The rod breaks no bones, but the ſword opens the door todeath and deſtruction.

The ſtrokes and thruſts of the ſword are mortal : and he bids it awake.

It ſignifies both " to rouze up," as one that awakes out of fleep, and " to rouze or awake with triumph and re- " joicing."

So thefame word is rendred,Job xxxi. 29.

Yea, he commands it " to awake and ſmite *." And it is as if the Lordhad faid, come forth ofthy scabbard, O fword ofjustice, thou hast been hidthere along time, and haſt, as itwere, been aſleep in thy ſcabbard, now awake andglitter, thou ſhalt drink royal blood, fuch as thou never ſhed'ſt before.

Secondly, The perſon against whom it is commiſſionated, " my ſhepherd, and the manthat is my fellow†."

This ſhepherdcan be noother than Chriſt, who is often in fcripture ſtiled" a Shepherd, yea, the chief Shepherd, the Prince of pa- " ſtors." Who redeemed, feeds,guides, and preferves the flock ofGod's elect, 1 Pet. v. 4. Johnx. 11.

This is hewhom he alſo ſtiles the man his fellow ‡.

Or his neighbour, as fome render it. And ſoChriſt is, in reſpect ofhis equality and unitywith the Father, both in effence and will. His next neigh bour.

His other felf.

You have the ſenſe of it in Phil. ii. 6.

He was in the form ofGod, andthought itno robbery to beequalwith God.

Aaa 2 רכנ * Evigilavit, fufcitavit.

Buxtorf.

+ Paftoram vocat Chriftum, αρχιπομενα, animarum noftrarum.

D. Par, לעב יתימע Etfuper virum proximum meum. Montanus.

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Against Chrift his fellow, hisnext neighbour, the delight of his foul, the ſword here receives its commiſſion.

Thirdly, You have here the diſmal confequent of this deadly ſtroke uponthe ſhepherd. And that is the ſcattering ofthe ſheep.

By the sheep understand, here, that little flock, the difciples,which followed this ſhepherd tillhewasſmitten, (i. e.) apprehended by his enemies, andthey were fcattered, (i. e.) difperfed, they allforſook him and fled.

And fo Chrift was left alone, amidst his enemies. Not one durſt make a ſtand for him, or own him in that hour ofhisdanger.

Fourthly, and lastly, Here is a gracious mitigationofthis ſad difperfion, " I willturn myhandupon the little ones ." By little ones he means the fame that beforehe called sheep; but the expreffion is deſignedly varied, to thew their feebleneſs and weakneſs, which appeared in their relapsefromChrift.

Andby turning his hand upon them, underſtand God's gracious reduction, and gathering of them again after their fad difperfion, fo that they ſhall not be loft, though ſcattered for thepreſent.

For after the Lordwas riſen,he wentbefore them intoGalilee, as he promised, Mat. xxvi. 31.

And gathered themagainby agracious hand, fo that not one ofthemwas loft butthe fonof perdition.

The words thus opened, I ſhall obſerve, fuitably tothe methodI have propoſed.

Doct. That Chriſt's dearest friends forfook and left him alone, in the time ofhis greatest distress anddanger.

This doctrine containing onlymatteroffact, and that alſo ſa plainlydeliveredby the pens ofthefeveral faithful Evangelifts,

Ineed ſpend no longertime inthe proofofit, than to referyou tothe ſeveral teſtimonies they have given to it.

But I ſhail rather chuſe to fit and prepare it for uſe, by explaining theſe fourquestions.

1 First, Who were the ſheep that were ſcattered from their ſhepherd, and left him alone?

Secondly, Whatevilwas there in this their ſcattering?

Thirdly, What were thegrounds andcauſes of it ?

Fourthly, and lastly, What was the iſſueand event of it?

First, Who were theſe ſheep that were diſperſed andſcatteredfrom their ſhepherd whenhe was ſmitten.

It is evidentthey werethoſeprecious elect fouls that he bad gathered tohimself, who had long followed him, and dearly loved him, and were dearlybelovedofhim. They wereperfons thathad leftalland

SERM . XXVIII.

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followedhim, and, till that time, faithfully continued withhim in his temptations, Luke xxii. 28. And were allrefolved ſoto do, though they ſhould die with him, Mat. xxvi. 35.

Theſe werethe perfons.

Secondly, But were they as good as their word ? Did they indeed ſtick faithfully to him ? No, they all forfook him and fled.

Theſe ſheep were ſcattered.

This was notindeedatotal and final apoſtacy, that is the fall proper to the hypocrite, the temporarybeliever, who, like a comet,expireswhenthatearthly matter is ſpentthat maintained theblaze for atime.

Theſe were ſtars fixed in their orb, though clouded and overcaft for a time.

This was but a miſt or fog, which over-fpreads the earth in the morning tillthe funbe riſen, and then it clears up and proves a fair day. But though itwas not a total and final apoſtacy; yet it wasa veryfinful andfad relapſefromJeſus

Chriſt, as will appearby confidering the following aggravations and circumstances ofit.

For, First, This relapse of theirs was against the very articles of agreement, which theyhad sealed to Chriſt at their first admif ſion intohis ſervice; hehad told them, in the beginning, what theymust refolve upon, Luke xiv. 26, 27.

" Ifany man come " to me, and hate not his father and mother, and wife, and " children, and brethren, and fiſters, yea, and his own lifealſo,

" he cannotbe my diſciple. And whosoever doth not bear his " croſs, andcome afterme, cannotbe mydiſciple." Accordinglythey submitted totheſe terms, and told him they had left all and followed him, Mark x. 28.

Against this engagement made to Chriſt, they now fin.

Here was unfaithfulness.

Secondly, As itwas against the very terms oftheir admiſſion, ſo itwas against the very principles ofgrace implanted by Chrift in their hearts.

They were holy ſanctified perfons, inwhom dwelt the loveand fear ofGod. By theſe they were ſtrongly inclined to adhere to Chriſt, in the time of his fufferings, as appears by thoſe honeft reſolves they had made in the cafe.

Their grace ſtrongly inclined them to their duty, their corruptions ſwayed them the contrary way. Gracebid them ſtand, corruptionbid them fly. Grace told them it was their duty, to ſhare in the fufferings, as well as in theglory of Christ .

Cor. ruption repreſented theſe ſufferings as intolerable, and bid them ſhift for themselves whilft they might.

Sothat here must needs bea force and violence offered to their light, and the loving conftraints thereof; which is no ſmall evil.

For though Igrant it was a sudden, ſurprizing temptation, yet it cannotbe imagined that this fact was wholly deliberate,

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nor that, for fo long time, they were without any debate or reaſonings about their duty.

Thirdly, As it was against their own principles, ſo it was much against the honour of their Lord and maſter.

By this their finful flight they expoſed the LordJeſus to the contempt and ſcorn ofhis enemies.

This ſome conceive is imported in that question which the high-prieſt aſked him, John xviii. 19.

" The high-prieſt then aſkedJeſus of his difciples, and of his " doctrine." He askedhim ofhis diſciples, how manyhe had, and what was become of them now ? And what was the reaſon they forfook their maſter, and left him to ſhift for himself when danger appeared ? But to thoſe queſtions Chriſt madeno reply.

Hewouldnot accuſe them to their enemies, though they had deſerted him.

But, doubtless, itdid not a little reflect upon Chriſt, that there was not one of all his friends that durſt own their relation to him, ina time ofdanger .

Fourthly, As it was against Chriſt's honour, ſo it was against their own folemnpromiſe made tohim before his apprehenfion, to live and die with him.

They had paſſed their word, and giventheirpromiſe that they would not flinchfrom him, Mat. xxvi .

35- " Peter faid to him, though I ſhoulddie with thee, yet will " Inot deny thee.

Likewiſe alſo ſaid all the diſciples. "

This made it a perfidious relapſe.

Here they break promise with Chriſt who never did ſo with them. He mighthave told them when he met them afterwards in Galilee, as the Roman foldier told his general, when he refused his petition after the war was ended, Idid notferveyou fo at the battle ofActium.

Fifthly, As it was against their ſolemn promiſe to Chriſt, ſo itwas againft Chriſt's heart-melting expoſtulations with them ; which thould have abode upon their hearts while they lived.

Forwhen others that followed him went back, and walked no more with him, Jeſus ſaid to theſe very men, that now forſook him at last, willye alſogo away ? There is an emphasis in [ye] q. d. What, ye that from eternitywere given to me ! Ye whom

Ihavecalled, loved, andhonoured above others, for whoſe ſakes I am ready and reſolved to die.

Will ye alfo forſake me ?"

John vi. 67.

Whatever others do, I expect other things from you.

Sixthly, As it was againstChriſt'sheart-meltingexpoftulations with them, so it was againſt a late direful example preſented to them inthe fall ofJudas.

In him, as in a glaſs, they might fee how fearful a thing it is to apoltatize from Chriſt.

They had heardChrift's dreadful threats against him.

They were preſent whenhe calledhim the fon ofperdition, John xviii. 11.

They

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had heard Chriſt to ſay ofhim," Good hadit been ifhe had ne- " ver been born. " Anexpreſſion able toſcare the deadeſt heart.

They faw he had left Chriſt the evening before. And that very day, in which they fled, he hanged himself. Andyet they fly.

For all this they fortake Chriſt.

Seventhly, As it was against the dreadfulwarning given them inthefall ofJudas, ſo itwas againstthe lawoflove, which ſhould have knit them cloſer to Chriſt, and one another.

If to avoid the preſent ſhock of perſecution, they had fled, yet furelythey ſhould have kepttogether, praying, watching, encouraging, and ſtrengthning one another.

This hadmade it a leſſer evil: but as they all forfookChriſt, ſo they forſook one another alfo ; for it is faid, John xvi. 32. " They ſhall go every man to his own, and leave Chrift alone," (i. e. faith Beza) everyman tohis own houſe, andto hisown buſineſs. They forfook each other, as well as Chrift. O what an houroftemptationwas this !

Eightly, Andlastly, this theirdeparture from Chriſt, was accompaniedwith fome offence at Chriſt.

For fo he tells them, Mat. xxvi. 31. " Allye ſhallbe offendedbecauſeofmethis night."

The word is, σκανδαλιθησεσθε, you shall be ſcandalized at me, or inme *. Some think the ſcandal theytook at Chriſt was this, that when they saw he was fallen into his enemies hands, and couldnolongerdefendhimself; theythen begantoqueſtionwhether he were theChriſt or no, fincehecould notdefend himself from his enemies.

Others, more rightly, underſtand it of their ſhameful flight fromChriſt, ſeeing itwas not now ſafe to abide longer withhim.

Thatfeeing he gavehimselfinto their hands, they thought it adviſeable to provide as well as they could for themſelves, and, fomewhere or other, to take refuge from the preſent ſtorm, which had overtaken him.

This was the nature and quality of the fact. We enquire, Thirdly, Into the grounds and reaſons of it.

Which were three.

First, God's ſuſpending wonted influences and aids of grace from them.

Thy were not wont todo ſo.

They never did ſo afterwards.

They would not have done ſo now, hadthere beeninfluences ofpower, zeal, and lovefromheavenupon them.

But how then ſhould Chriſt have borne the heat and bur- * They thought, either that he was not the Chrift, as they had hitherto believed, becauſe he could not defend himself from his enemies, or that itwas not adviſeable, for his fake, to expoſe them felves to the hazard of death.

Pareus.

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den of the day ? How ſhould he tread the wine-preſs alone!

How should his ſorrowshave been extreme, unmixed, fuccourlefs (as it behoved them tobe) if they had stuck faithfully to him in his troubles ? No, no, it must not be ; Chriſt must not have the leaſt relief or comfort from any creature; and therefore, that he might be left alone, to grapple hand tohand with thewrath ofGod,andofmen; the Lord fora time with-holds his encouraging, ſtrengthning influences from them ; and then, like Sanpfon, when hehad loft his locks, they were weak as oother men.

" Be ſtrong in the Lord, and in the power of his might," faith the apoſtle, Eph. vi. 10. Ifthatbewith-held, our refolutionsand purpoſes meltawaybefore a tempation, as ſnow before thefun.

Secondly, As God permitted it,and with-held uſual aidfrom them; ſo the efficacyofthat temptation was great, yea, much greater than ordinary. As they were weaker than they were uf edto be, ſothe temptation was ſtronger than any theyhad yet met withal.

It is called, Luke xxii. 53. " Their hour and the power ofdarkness." A lifting winnowing hour, ver. 46. Oit wasablack andcloudy day. Neverhad thedifciples met with fuch a whirl-wind,fuchafurious ſtormbefore.

The Devildefiredbuttohavethewinnowingofthem in thatday, andfowould have fifted andwinnowedthem, that their faithhad utterly failed,had not Chriſt ſecured itby his prayer for them. So that it wasanextraordinary trial that was uponthem.

Thirdly, and lastly, That which concurred to their ſhameful relapſe, as a ſpecial caufe of it, was the remaining corruptions that were in their hearts yet unmortified.

Their knowledge wasbut little, and their faith not much.

Upon the account oftheir weakness ingrace, they were called little ones in the text. Andas theirgraces were weak, ſo their corruptionswere ſtrong.

Their unbelief, andcarnal fears, grew powerfullyupon them.

Do not cenfure them, reader, inthy thoughts, nor deſpiſe them for this their weakness.

Neither ſay inthy heart, Had I beenthere as they were, I would never have done as they did.

They thought as littleofdoingwhattheydid, as you, or any of thefaints do; and as much did their fouls deteft and abhor it : but here thou mayeſt ſee, whither a foul that fears God may be carried, if his corruptions be irritatedby ſtrong temptations, and Godwith-holds usual influences .

Fourthly, and Lastly, Let us view the iſſue ofthis fad apoftacy oftheirs. And you ſhall find itended far better than it began.

SERM . XXVIII .

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Though theſe ſheepwereſcatteredforatime,yet theLordmade goodhis promife, in turning his handupon theſe little ones, to gather them.

The morningwas over-caft, but the eveningwas clear.

Peter repents ofhis perfidious denial ofChriſt, and never denied him more.

All the reſt likewife returnedto Chriſt, and never forfook him any more. He that was afraid at the voice of a damiel, afterwards feared not the frowns ofthe mighty.

And they that durſt not own Chriſt now, afterward confefſfed him openly before councils, and rejoiced that they were countedworthy to fuffer for his fake, Acts v. 41.

They that were now as timorous as hares, and ſtarted at every found, afterwards became as bold as lions, and feared not any danger, but ſealed their confeffion ofChriſt with their blood.

For though, at this time, they forſook him, itwas not voluntarily, but furprizal.

Though they forſook him, they ſtill loved him ; tho' they fled fromhim, there ſtill remained agracious principle in them ; the root of the matter was ſtill in them, which recovered them a. gain.

To conclude : Though they forſook Chriſt, yet Chriſt never forfook them : heloved them ſtill: "Go tell the diſciples, and " tell Peter, that he goeth before intoGalilee," Mark xvi. 7. q.d. Let them not thinkthat I fo remember their unkindness, as to own them no more: No, Ilove them ſtill.

The use ofthis, iscontained in the following inferences.

Inference 1. Did the diſciples forfake Chriſt, though theyhad ſuch ſtrong perfuafions and reſolutions never to do it ? Then we fee, Thatself-confidence is afin too incident to the best ofmen,

They little thought their hearts wouldhave provedſo baſe and deceitful, as they found them to be when they were tried.

66 Though all men forſake thee (faith Peter) yet will not I."

Goodmanhe reſolved honestly, but he knew not what a feather

ſhouldbe inthe wind oftemptation, ifGod once left him tohis own fears.

Little reaſonhave thebeſt ofſaints todependupon their inherentgrace, let their ſtockbe as large as it will.

The angels left to themſelves, quickly left their own habitations, Jude 6.

Uponwhich, *one wellobſerves, That the beſt of created perfections, are ofthemselves defectible.

Every excellency, with out the prop ofdivinepreſervation, is but aweight which tenda to a fall.

The angels in their innocency, were but frail, with- *Mr. Jenkin, inloc.

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outGod's fuftentation; evengrace itſelf is but acreature, and therefore purelydependant.

It is not from its being and nature, but from the afſiſtanceof fomethingwithout it, that it is kept from annihilation.

What becomes of the ſtream, ifthe fountain fupply it not ? What continuance hath the reflection in the glaſs, ifthe man that looks into it, turn away his face ?

The conſtant ſupplies ofthe fpirit ofJeſus Chriſt, are the food and fewel ofall our graces.

The beſt men will shew themfelves but men ifGod leave them. Hewhohath fet them up, muſt alſokeep them.

It is safer tobe humblewith one talent, than proud with ten; yea, better tobe anhumble worm, than a proud angel, Adam had more advantage to maintain his ſtation, than any ofyou.

For though he were left to the liberty ofhis own mutable and ſelf-determining will, yet he was created upright, and hadno inherent corruption to endanger him, yethe fell.

And ſhall we be self-confident, after fuch inſtances ofhuman frailty ! Alas, Chriftian ! What match art thou for principalities and powers, and ſpiritual wickedness ! "Be not high.

" minded, but fear."

When you have confidered well the example of † Noah, Lot, David, andHezekiah, men famous and renowned in their generations, who allfellby temptations ; yea, andthatwhenonewould thinkthey hadneverbeenbetterprovided to cope with them.

Lot fell after, yea, preſently after the Lord had thrust him out ofSodom, and his eyes hadſeen the direful punishment of fin.

Hell, as it were, rained upon them out ofheaven.

Noah, in like manner, immediatelyafterGod's wonderful, and astonishing preſervation of him in the ark ; when he saw a world ofmenand women, periſhing inthe floods, for their fins.

David, after the Lordhad fettled thekingdom on him, which for ſin he rent from Saul, and given him reſt in his houſe.

Hezekiah was but juſt up from a great fickness, wherein the Lord wrought awonderful falvation forhim. Did fuch men, and at ſuch times, when one would think no temptations ſhould have prevailed, fall; and that ſo foully ? Then

" lethim that thinks he ſtandeth, take heed leſt he fall." Obe nothigh-minded, but fear.

Inference 2. Did Chriſt ſtand his ground, and go through with his fuffering-work, when all that had followedhim, for. fook him ?

Then a resolved adherance to God, and duty, though left alone, without company or encouragement, is Christ-like, andtruly excellent. You shall not want better company, than

† Gen. ix. 21, 22. andxix. 36, 2 Sam. xi. 2. 2 Kingsxx. 12.

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thatwhich hath forſaken you in the way ofGod.

Elijah complains, I Kings xix. 10.

They have forfaken thy covenant, 66 thrown down thine altars, and flain thy prophets withthe

" ſword ; and I, even I only, am left, andthey leek my life, to " take it away. "

And yet all this did notdamp or diſcourage him infollowing theLord; for ſtill hewas veryjealous for the LordGod of Heſts .

Paul complains, 2 Tim. iv. 16. "At my firſt anſwer noman " ſtoodbyme, all men forſookme : nevertheless the Lord ſtood

" with me." And as the Lord ſtood by him, fo he stood by hisGod alone, without any aids or fupport from men. great anargument of integrity is this ! He that profeſſes Chriſt

How forcompany, will alſo leave him for company. But tobe faithful toGod, when forſaken ofmen ; to be a Lot, in Sodom ; a Noah, inacorrupted generation; oh, howexcellent is it ! Itis fweet to travel over this earth to heaven, in the company of the faints, that arebound thither with us, ifwecan ; but ifwe canmeet no company, we must not bediſcouraged to go on.

It is not unlike, but before you have gone many ſteps farther, you mayhave cauſe to ſay, as one did once, Never lefs alone, than when alone.

Inference 3. Did the diſciples thus forſake Chriſt, and yet were all recovered atlast ? Then, though believers are not privilegedfrom backslidings, yet they areſecuredfromfinal apostacy andruin.

Thenew creature maybe ſick, itcannotdie.

Saints may fall, but they ſhall riſe again, Micah vii. 8.

The highest flood, of natural zeal and reſolution, may ebb, and be wholly dried up; but ſavinggrace is " a well of water, ſtill ſpringing

" up into everlasting life," John iv. 14. God's unchangeable election, the frame and conſtitution of the New Covenant, the meritorious and prevalent interceſſion ofJesus Chriſt, do give the believer abundant ſecurity against the danger of a total and final apoſtacy. " My Father, whichgavethemme, faith Chriſt,

" is greater than all: and none isable topluck themout ofmy " Father's hand," John x. 29.

And again, " The foundation ofGod ſtandeth ſure, having " this feal; the Lord knoweth who are his," 2 Tim. ii. 19.

Everyperſoncommitted toChriſt by the Father, ſhall be brought by him to the Father, and not one wanting.

Godhath alſo ſo framed andordered the new covenant, that none of thoſe ſouls, who are within the bleſſed claſp andbond ofit can poſſibly be loſt.

It is ſettled uponimmutable things : and we know allthings are as their foundationsbe, Heb. vi. 18,

Bbb 2

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19. Among the manygloriouspromiſescontainedinthebundle ofpromises, this is one, " I will turn away from them, todo

" themgood: butI willputmyfear in their hearts, that they " ſhall not depart from me. "

And as the fear ofGod in our hearts, pleads in us against fin, ſoourpotent interceffor intheheavens, pleads for uswith the Father; and byreaſon thereof, we cannot finally miſcarry,

Rom. viii . 34, 35.

Upon theſe grounds, we may (as theapoftle intheplace laſt citeddoth) triumph inthat full tecuritywhich

Godhathgiven us ; and fay, What " ſhall feparate us from the " love ofGod?" Understand iteither ofGod's tous, as Calvin,

Beza, and Martyr do; or of our love toGod, asAmbrose and Auguſtinedo : it is true inboth ſenſes,andamoſtcomfortable truth.

Inference 4. Didthe theep fly,when the ſhepherd was ſmitten; fuch men, andſo many forſake Chriſt in the trial ? Then learn howfad a thing it is for the best of men to be left to their own carnalfears inaday oftemptation : Thiswas it that made thoſegoodmen ſhrink awayſo ſhamefully from Chriſt in that trial: " The fear of man brings a ſnare," Prov. xxix. 25.

In that ſnare thefe good fouls were taken, and for a time held faft.

Oh what work will this unruly paſſion make, ifthe fear of Goddonot over-rule it! Is itnota ſhame to a Chriſtian,a man of faith, to fee himselfout-doneby anHeathen ? Shall natural confcienceandcourage make them ſtand and keep their places in times of danger ; when we ſhamefully turn ourbacks upon duty, becauſe we see dutyanddanger together?

When the emperor Vefpafianhad commandedFluidius Prifcus not to come to the fenate; or, if he did, to ſpeaknothing but what he would have him; the fenator returned this brave andnoble anſwer, " * That as he was a fenator, it was fithe

" ſhouldbeattheſenate; and if, being there, he were required " to give his advice, hewould ſpeak freely, thatwhichhis con- " ſcience commanded him."

The emperor threatning that thenhe ſhoulddie; he returned thus, " Did I ever tell you

" that Iwas immortal ? Do you what you will, and I will do " what I ought.

It is in your power to put metodeath un- "justly, and in me to die conſtantly." O think, what mifchiefsyour fear maydo yourſelves, and the diſcovery of them toothers. O learn to truſtGod with your lives, liberties, and comforts, inthe way ofyourduty; and at what timeyou are

* Charron, ofwisdom, p. 358 .

SERM . XXVIII .

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afraid, truſt in him: anddo not magnify poor dustand aſhes, as tobe scared, by their threats, from your God and duty.

The politicdeſign ofSatanherein, is toaffrightyou out ofyour coverts, where you are ſafe, intothe net.

I will enlarge on this no farther: I have + elsewhere laid down fourteen rules forthe cure ofthis,inwhat ofmine ispublic.

Inference 5. Learn hence, how much a man may differfrom himself, according as the Lord is with him, or withdrawn from him.

Chriſtiansdonot only always differ from other men, but fometimes from themſelves alſo: yea, ſo great is the difference betwixt himself and himself, as ifhe were not the ſameman.

Andwhere is hethatdothnot ſo experience it ? Sometimes bold andcouragious, deſpiſing dangers,bearingdown all diſcouragementsinthe ſtrength of zeal, and love to God : atanother time faint, feeble, and diſcouraged at every petty thing.

Whence isthisbut fromthe different adminiſtrations of the Spirit, who fometimes gives forth more, and ſometimes leſs, of hisgracious influence.

Theſe very men that flinched now, when the Spirit was more abundantly ſhed forth upon them, could boldly own Chriſt before the council, anddeſpiſed alldangers forhis fake.

Alittledog, ifhis masterbeby, andencouragehim, will ventureupon agreater beaſt than himself.

Peter ſtoodat thedoor without, whenthe other difciple, (or one ofthe other difciples, as the Syriac turns it, and ‡ Grotius aproves it as the beſt), that is, one ofthe private diſciples that lived at Jerufalem, went in fo boldly, John xviii. 16, 17.

We are ſtrong or weak, according to the degrees of aſſiſting grace. So that as you cannot take the juſt meaſure of a Chriſtianby one act, ſo neither muſt theyjudge ofthemselves, by what they ſometimes feel in themselves.

Butwhen their ſpirits are low, and their heartsdifcouraged, they ſhould rather ſay to their fouls, " Hope inGod, for I " ſhall yet praiſe him:" It is lowwith me now, but itwillbe better.

Inference 6. Was the ſword drawn against the ſhepherd, and he leftalone to receive the mortal ſtrokes of it ? Howshould all adoreboth thejustice, and mercy ofGod, so illustriously displayed berein!

Here is the triumph ofdivine justice, and the highest ↑A Saint indeed.

† One of the other diſciples, not any one of the twelve, but ſomeother, an inhabitant ofJerufalem, not ſowellknown to be a favourer ofJeſus.

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triumph thateverithad,toſingle forth the chiefShepherd, the man that isGod's fellow, and ſheathe its wordin his breast for fatisfaction.

No wonder it is drawn and brandiſhed with fuch a triumph ; awake rejoicingly, O fword, against my Shepherd, oc.

For in this blood ſhedby it, ithath moreglory than if the bloodof all the menand women in the worldhad been ſhed.

And no less is the mercy and goodness ofGodherein ſignalized, in giving the ſword a commiſſion against theMan his fellow, rather than against us. Why hadhe not rather faid,Awake,

O fword, against the men thatare mine enemies; ſhed theblood ofthem thathave finnedagainst me, than ſmite the Shepherd, and only ſcatter the sheep.

BleſſedbeGod, the dreadful ſword was not drawn and brandiſhed againſt our fouls ; that God did not fet it to our breasts; that hehad notmade it fatwith our fleſh, and bathed it in ourblood ; that hisfellow was ſmitten, that his enemies might be ſpared. O what manner of love was this ! BleſſedbeGod therefore forJeſus Chriſt, who received the fatal ſtroke himſelf; and hath nowſo ſheathed that ſword in its ſcabbard, that it ſhall never be drawn anymore against any that believe in him.

Inference 7. Were the ſheep ſcattered, when the Shepherd was ſmitten ? Learn hence, That the best ofmen know not their ownstrength, tillthey come to the trial.

Little did theſe holy menimagine ſuch a cowardly ſpirithadbeen in them, till temptation put it to the proof.

Let this therefore be acaution for ever to the people ofGod.

You reſolve never to forſakeChrift, you do well ; but ſo did theſe, and yet were ſcattered from him.

You can never take a juſt meaſure ofyour own strength, tilltemptationhave tried it.

It is said, Deut. viii. 2., thatGod led the people ſo many years in the wilderness, to prove them; and toknow, (i. e. to makethemknow) what was in theirhearts.

Little did they think ſuch unbelief, murmurings, diſcontents, and a ſpirit bent to backſlidings, hadbeen in them ; until their traits in the wilderness gave them the fad experience of theſe things.

Inference 8.Didthe dreadful ſword ofdivinejuſticeſmitethe Shepherd, God's own fellow ; and at the same time the flock, from whom all its outward comforts aroſe, were ſcattered from him ?Then learn, That the holiest ofmen have no reason, either to repine ordefpond; though Godshouldat oncestripthem ofall their outward and inward comforts together. Hethat did this by the man his fellow, may much rather do it by theman his friend.

Smite my Shepherd; there is all comfort gone from the inward man ; Scatter thesheep, there is all comfort gone from the out.

SERM . XXVIII .

The Fountain of Life. ward man.

What refreshments had Chriſt in this world; but ſuch as came immediately from his Father, or thoſe holy ones now ſcattered fromhim ? Inone day he loſeth both heavenly andearthly comforts. Now, asGod dealtby Chriſt, he may, at onetimeorother, dealwithhis people. You haveyour comforts from heaven ; fſo had Chriſt, in a fuller meaſure than ever you had, or can have. He had comforts fromhis little flock ; you haveyourcomforts from the ſocietyofthe faints, the ordinances ofGod, comfortable relations,&c. Yetnoneoftheſe are ſo firmly fettled uponyou, but you may be left deſtitute of them all in one day. God didtake allcomfort from Chriſt, both outward andinward ; andare you greater thanhe ?God ſometimes takes outward, and leaves inward comfort; fometimes he takes inward, and leaves outward comfort : but the time may come, whenGod may ſtrip you of both.

This was the cafeofJob, a favourite ofGod,who was bleſſed with outward andinward comforts : yet a time camewhenGod ſtripped him ofall, and made him poor to aproverb, as to alloutward comfort ; and the venomofhis arrows drank up his ſpirit, and the inward comfors thereof.

Should the Lord deal thus with any ofyou, how ſeaſonable and relieving will the following confiderations be ?

First, Though the Lorddeal thuswithyou, yet this is no new thing ; he hath ſodealt with others, yea, with Jeſus Chrift that was his fellow.

If theſe things were done in the green tree, inhimthat never deferved it for any fin of his own, how little reaſonhavewe to complain ? Nay, Secondly, Thereforedid thisbefalJeſus Chriſt beforeyou, that the likecondition might be ſanctified to you, when you shallbe brought into it.

For therefore did Jeſus Chriſt paſs through ſuch varieties ofconditions, on purpoſe thathe might take away the curſe, and leave a bleſſing in thoſe conditions, against the time that you ſhould come intothem.

Moreover, Thirdly, Though inward comforts and outward comforts wereboth removedfrom Chriſt, in one day, yet hewanted not ſupport in the absence of both. How relieving a confideration is this ! John xvi. 32." Behold,(faithhe) the hour cometh , yea,

" is nowcome, that ye ſhall be ſcattered, every man to his own, " and ſhall leaveme alone; and yet I amnot alone,becauſethe

" Father is with me."

With me by wayof ſupport, when not by way of comfort.

Thy God, Chriſtian, can in like manner ſupport thee, when all ſenſible comforts ſhrink away together from thy foul andbody in one day.

Lastly, Itdeſerves aremark, thatthis comfortless forſaken con

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ditionofChrift, immediately preceded the day of his greatest glory andcomfort.

Naturalifts obſerve, the greateſt darkneſs is a littlebefore thedawningofthe morning. Itwas ſo with Chriſt, it may be fo with thee.

It was but a little while and he had better companythan theirs that forſook him. Act therefore your faith upon this, that the moſt glorious light usually follows the thickeſt darkness.

The louder your groans are now, the louder your triumphs hereafter willbe. The horror ofyour preſent, will but add to the luftre ofyour future ſtate.

SERMON XXIX.

Opens the Manner of CHRIST's Death, in reſpect of the Patience thereof.

ISA. liii. 7. Hewas oppreſſed, and he was afflicted, yetheopenednot his mouth : he is brought as a lamb to theslaughter, andas a sheep before herShearers is dumb, so he opened not hismouth.

HOW ourLordJesus Chrift carried onthe work of our redemption in his humble ſtate, both in his incarnation, life, and death, hath in part been diſcovered in the former fermons.

I have ſhewed you the kind or nature of that death he died ; and am now engaged, by the method propoſed, to open the manner of his death.

The folitarineſs or loneliness of Chrift in his fufferings, was the ſubject of the laſt ſermon.

The patience and meekness ofChrist inhis fufferings comes, in order, to be opened in this.

This chaptertreats whollyofthe ſufferings ofChrift, andthe bleſſed fruits thereof.

Hornbeck * tells us of a learned Jew, " thatingenuously confeſſed, this very chapter converted him to " the Chriſtian faith. Andfuchdelighthe hadin it, thathe read

" it more than a thousand times over."

Such is the clearneſs of this prophecy, that hewho penned it, is deſervedly ſtiled the evangelical prophet.

I cannot allow time to annalize the chapter; butmy work lying in the ſeventh verſe, I ſhall ſpeak to * Ingenue profiteor illud ipfum caput adfidem Chriftianam me adduxiffe, nam plus millies illud caput perlegi, Hornbeck contra

Jud. lib. 6. cap. 1. p, 408.

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theſe twobranches or parts of it, viz. Thegrievous ſufferings of Chrift, and the glorious ornamenthe put upon them.

First, Chrift's grievous ſufferings ; " he was afflicted, and " he was oppreſſed, brought to the flaughter, and ſhorn as a " ſheep," i, e. he lost both fleece andblood, life, and comforts oflife. "He was oppreſſed ;" the † word ſignifies both " to " anſwer and oppreſs, humble or depreſs."

The other word, rendered afflicted, ſignifies "to exact and afflict," and ſo implies Chriſt to ſtandbeforeGod, as a furetybefore the creditor; who exacts the utmoſt ſatisfaction from him, by caufing him to fuffer according to the utmoſt rigour and feverity ofthe law.

Itdidnot fuffice that he was ſhorn as a ſheep, i. e. that he was ſtripped and deprived of his riches,ornaments, and comforts ; buthis blood and life must go for it alſo. He is brought to the flaughter.

Theſe were his grievous ſufferings .

Secondly, Here is the glorious ornament he put upon thoſe grievous fufferings, even the ornament of ameek and patient ſpirit. Heopenednot his mouth ; but went as asheep tobeſhorn, or a lamb to the slaughter.

The lamb goes as quiet to the flaughter-houſe, as to the fold. By this lively and lovely fimilitude, the patience of Chriſt is here expreſſed to us ‡.

Yet Chriſt's dumbneſs and filence is not tobe understood ſimply, but univerſally; as thoughhe ſpakenothing at allwhenhe ſuffered; forhe uttered manyexcellentandweighty words uponthe croſs, as you ſhall hear inthefollowingdiſcourſes; butit mustbe understood reſpectively, i. e. he never opened his mouth repiningly, paffionately, or revengefully, underhis greatest tortures and highest provocations.

Whencethe note is, Doct. That Jesus Chriſtſupported the burden ofhisfufferings, with admirable patience and meekness, ofspirit .

It is a true obſervation, that meekneſs inviteth injury, but always to its own coſt. And it was evidently verified in the fufferings of Chriſt.

Chriſt's meekness triumphed over the affronts and injuries of his enemies, much more thanthey tri- + הנצ Refpondit. Humanavit. Demifit. Depreffit.

Exegit.

Buxtorf.

‡ That he may the more commend Chriſt's patience andmeekneſs, as his glorious ornament, he compares him to atheep and a lamb.

Marlor, in loc.

VOL. I.

Ccc

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SERM . XXΙΧ.

umphed over him.

Patience never had a more glorious triumph, than ithad upon the crofs .

The meekness and patience of his ſpirit, amidst injuries and provocations, is excellently fet forth in 1 Pet. ii. 22, 23. "Who " didno fin, neither was guile found in his mouth : whowhen

" he was reviled, reviled not again; when he fuffered, he " threatned not, but committedhimself tohim that judgeth righteoufly."

In this point wehave theſe three things to open doctrinally.

1. The burden of fufferings, and provocations that Jeſus Chrift was oppreſſed with.

2. The meekness and admirable patience with whichhe ſupported that burden.

3. The cauſes and grounds ofthat perfect patiencewhich he then exerciſed.

First, Theburden of fufferings andprovocationswhich Chrift ſupported, was very great : For on him met all forts and kinds oftrouble atonce, and thoſe in their highest degrees and fulleft ſtrength .

Troubles in his foul, and theſe were the foul of his troubles. His foul was laden with ſpiritual horrors and troubles, as deep as it could swim, Mark xiv. 33."He began tobe fore

" amazed and very heavy."

The wrath ofan infinite dreadful God beat himdown to the dust.

His bodyfull of pain and exquiſite tortures in every part.

Not a memberof ſenſebut was the feat and fubject of torment.

His name and honour ſuffered the vileſt indignities, blafphemies, and horrid reproaches that the malignity of Satan and wicked men could belchout againstit. Hewas calleda blafphemer, ſeditious, one that had a devil, aglutton, awine-bibber, a friend of publicans and harlots, the carpenter's ſon, this fellow.

He that was God's fellow, as you heard lately, now this fellow.

Contempt was poured upon allhis offices.

Upon his Kingly office, whenthey crowned him with thorns, arrayed him with purple, bowed the knee in mockery to him, and cried,

" Hail king of the Jews."

His Prophetical office, when they blindedhim, and thenbid him " propheſy who finote him. "

His Prieftly office, when they reviled him on the croſs, ſaying, " Не " ſaved others, himself he cannot fave."

They ſcourged him, ſpit inhis face; and (motehim on thehead and face.

Besides, the very kind of death they put him to, was reproachful and ignominious ; as you heard before .

Now all this, and much more than this, meetingatonce upon an innocentand dignified perfon; one that was greater than all ; thatlay in theboſom ofGod; andfrom eternity had his ſmiles

SERM XXΙΧ.

The Fountain of Life.

andhonours : upononethat couldhave crushed allhis enemies asa moth; I ſay, for him tobear all this, without the leaſt difcompofureofſpirit, orbreach ofpatience, isthe highest triumph ofpatience that ever was in the world.

It was one of the greateſt wonders of that wonderful day.

Secondly, And that is the nextthingwe have to conſider, even this almighty patience andunpatterned meekneſs of Chrift, ſupporting ſuch aburden with ſuch evenness and ſteadiness of ſpirit.

Chriſtian patience, orthe grace ofpatience, is an ability or power tofufferhard andheavy things, according to the will of God.

It isapower, and aglorious power, that ſtrengthens the fuffering foul to bear.

It is our paffive fortitude, Col. i. 11., " Strengthned with all might, according to hisglorious power,

" unto all patience, and long-fuffering with joyfulness ;" i. e. ſtrengthned with a might or power ofGod himself.

Or ſuch as might appear to be the proper impreſs and image of that divine power, which isboth its principle and pattern. For the patience whichGod exerciſes towards ſinners, that daily wrong and load

"Let him, is calledpower, and great power, Num. xiv. 17 .

" the power of my Lord be great, as thou haſt ſpoken, ſaying, " The Lord is long-fuffering, forgiving," &c.

Hence it is obved, Prov. xxiv. 10. That the loſs or breaking of our patience under adverſity, argues a decay of ſtrength in the foul.

" If " thou faint in the dayof adverſity, thy ſtrength is ſmall."

It is a power or ability in the foul, to bear hard, heavy, and difficult things||.

Such only are the objects of patience. God hath feveral forts ofburdens to impoſe upon his people.

Some heavier, others lighter ; ſome to be carried but a few hours, others many days ; others all our days: ſome more ſpiritual, bearing upon the foul; fome more external, touching or punithing the fleſh immediately ; and the ſpirit by way of ſympathy: and ſometimes both forts are laid together.

So theywere atthis time on Chriſt.

His foul burdened as deep as it could ſwim; full of the ſenſe, the bitter ſenſe andapprehenfion ofthe wrath ofGod : his body filled with tortures : in every member and ſenſe grief took up his lodging.

Here was the highest exerciſe of patience.

It is a power to bear hard and heavythings, according to the Ccc 2 || Theſe two virtues, viz. υπομονη, i. e. patience, and μακροθυμια, i. e. meekness, are inſeparable concomitants ofthat ſtrength and fortitude, which the Spiritbeſtows on us.

Daven.

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SERM. XXIX.

willofGod.

Confidering it in that reſpect, itdiffers from patience, the Chriftian grace, from patience themoral virtue.

So theapoftle deſcribes it, I Pet. iv. 19. " Let them that ſuffer ac- " cording to thewill of God," &c. i. e. who exerciſe patience gracioufly, as God would have them.

And then our patience is, as Chriſt's moſt exactly was, according to the will of God ; when it is as extenſive, as intenfive, and as protenfive asGod requires it tobe.

Firſt, When it is as extensiveasGod wouldhave it.

Sowas Chriſt's patience.

Itwas apatience that ſtretchedandextended itſelftoall, and every troubleand affliction, thatcameupon him.

Troubles came uponhim introops, in multitudes.

It is faid, Pfal. xl. 12.

Innumerable evils have compaſſed me about."

Yet he found patience enough to receive them all.

It is not with us.

Our patience is often worn out. And like fick people, we fancy, ifwe were inanother chamber, or bed, it wouldbe better.

Ifit were any other trouble than this, we couldbear it.

Chriſt had no exceptions at any burden his Fatherwouldlay on. His patiencewas as largeas his trouble, and that was large indeed.

Secondly, It is then according tothe will ofGod, when it is as intensive as God requires it to be, i. e. in the apoſtle's phrafe, Jam. i. 4.

When it hath its perfect work, or exerciſe; when itis not onlyextended to all kinds oftroubles ; but when it worksin the highest and moſt perfectdegree. Andthenmay patience be ſaid to be perfect (as it was in Chriſt) when it is plenumfui, etprohibens alieni, full of itſelf, and excluſive of its oppoſites.

Chrift's patiencewas full ofitself, (i. e.) it included all that belonged to it.

Itwas full of fubmiffion, peace and ſerenity ; full ofobedienceandcomplacency inhis Father's will.

He was in a perfect calm.

As a lamb or sheep, (faith thetext) thathowls not, oppoſes not, but is dumb and quiet. And as his external behaviour, ſo his internal frame and temperof foul was moſt ſerene and calm. Not one repining thought against God. Not one revengeful thought againstman once ruffledhis

Spirit. " Father forgive them, for they know not what they " do," was all the hurt he wiſhed his worst enemies. And as it includedall that belonged toit, ſo his perfect patience excludedall its oppoſites. Nodiſcontents, murmurings, deſpondencieshadplace in his heart.

So that his patience was a moſt intenſive, perfect patience. And as it was as extenſive, and as intenſive, ſo it was,

Thirdly, As protenfive as God required it tobe, (i. e.) it heldout to the end ofhis trial.

Hedidnot faint at last.

His

SERM . XXIX.

The Fountain of Life. troubles did not out-live his patience. Heindeedwas ſtrengthenedwith allmight unto allpatience, andlong-fuffering.

This was the patience of Chrift our perfect pattern. He had not onlypatience, but longanimity.

Thirdly, In the laſt place, letus inquire into the grounds and reaſons of this his moſt perfect patience. And if you do ſo, you ſhall find perfect holiness, wiſdom, fore-knowledge, faith, heavenly-mindedness, andobedience, at the root of this perfect patience.

First, This admirable patience and meekness of Chriſt, was the fruit and offspring of his perfect holiness.

His nature was freefrom thoſe corruptions, that oursgroan and labour under; otherwise he could never have carried it at this rate.

Takethe meekMofes who excelled all others inthat grace, and let him be tried inthatverygrace,whereinhe excels, and ſee how " un- " adviſedly he mayipeak withhis lips," Pfal. cvi . 33. Take a Job, whoſe famouspatience is trumpeted and refounded over all the world; ye have heard of the patience ofJob .

And let him be tried by outward and inward troubles, meeting upon him inoneday ; and evena Job may curſe the daywherein he was born. Envy, revenge,diſcontent, deſpondencies, areweeds naturally ſpringingup inthe corrupt foil of our finful natures.

" I faw a little child grow pale with envy, ſaid Austin *." And the ſpirit that is in us luſteth unto envy, (faith the apoſtle)

Jam. iv. 5.

The principles of alltheſe evilsbeing in our na tures, theywill ſhew themſelves in time oftrial.

The old man is fretful and paſſionate. But it was otherwise with Chrift.

His nature was, like a pure chrystal glaſs, full of pure fountain water; which though ſhaken andagitated never ſomuch, cannot ſnew, because it hath no dregs .

"The prince of this world " cometh, and hath nothing in me," John xiv. 30.

No principleofcorruption fora handle to temptation.

Our high-prieſt washoly, harınleſs, undefiled, ſeparate from ſinners, Heb. vii.26.

Secondly, The meekness and patience of Chrift proceeded fromthe infinite wisdom with which he was filled.

The wifer anyman is, the more patienthe is.

Hence meekneſs, the fruit, isdenominatedfrom patience, the root that bears it, Jam. iii.

13. " The meekness ofwisdom."

Andanger is lodged in folly, as its proper cauſe, Ecclef. vii. 9. " Angerreſteth in the boſom

" of fools."

Seneca † would allow noplace for paffion in a * Vide Zelantem parvulum.

Aug.

+ Ifwebelive that neithergreat, nor frequent anger, takes place in

The Fountain of Life.

SERM . XXIX .

wife man's breast.

Wife men uſe to ponder, confider, and weigh things deliberately in theirjudgments, before they fuffer their affections and paffions to be ſtirred and enraged.

Hence comes the conſtancy and ferenity of their ſpirits. As wife Solomon hath obſerved, Prov. xvii. 27. "Aman ofunderſtanding

" is of an excellent (or as the Hebrew is) acool, ſpirit."

Now wisdom filled the foul ofChriſt.

He is wisdom in the abſtract, Prov.viii.

In him are hid all the treasuresofwisdom, Col. ii. 3.

Hence it was thathe was no otherwise moved with the revilings and abuſes ofhis enemies, than a wiſe phyſician iswith the impertinencies ofhis diſtempered, andcrafypatient.

Thirdly, And as his patience flowed from that his perfect wisdom and knowledge, ſo alſo from his fore-knowledge. He had a perfect profpect of all those things from eternity, which befel him afterwards. They came not upon him by way of furprizal.

And therefore he wondered not at them when they came, as if fome ſtrange thinghad happened. He foreſaw all thefe things long before, Mark viii. 31. " Andhe began to teach

" them, that the Sonof man muſt ſuffermanythings, and berejectedofthe elders, and chiefpriests, and ſcribes, andbe kil- " led."

Yea, he had compacted and agreed with his Father to endureall this for our fakes,beforehe affumed our fleſh. Hence,

Ifa. 1. 6. " I gave myback to the ſmiters, and mycheeks to them "

" that pulled off the hair.

I hid notmy face from ſhame and ſpitting."

Now look as Chriſt in John xvi. 4. obviates all future offences hisdiſciples might take at fuffering for his fake, by telling them before-hand what they muft expect.

" Theſe things (faith he) " I told you, that when the time ſhallcome,ye may remember that I toldyou of them." So he fore-knowing what himself muſt fuffer, and had agreed ſotodo, he bare thofe fufferingswith fingular patience. "Jeſusthereforeknowingallthings that ſhould come upon him, went forth and ſaid unto them, whom ſeek ye ?" John xviii. 4 .

Fourthly,As his patience ſprang from his fore-knowledge of his fufferings ; ſo from his faithwhich he exerciſed under all that he fufferedin this world. His faith looked,through allthoſe black and diſmal clouds, to the joy proposed, Heb. xii. 2 . knew that though Pilate condemned, God would justify him .

Ha. 1.4, 5, 6, 7, 8. And he fet one over-against the other : he balanced the glory, intowhich he was to enter, with the fufferHe in the mind of the wife man; why may we not free him from the whole of this paffion.

Seneca onpaſſion.

SERM . XXIX .

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ings, through which he was to enter into it. He acted faith upon God for divine ſupport and aſſiſtance under fuffering, as well as for glory, the fruit and reward ofthem, Pfal. xvi. 7, 8,

9, 10, 11. Ihavefet (or as the apoſtle varies it) " I foreſaw the " Lord always before me ; becauſe he is at my right-hand I " ſhall notbe moved . Therefore my heart is glad, and myglory

" rejoiceth ." There's faith actedby Chriſt,for ſtrength to carry him through. And then it follows, " My fleſh alſo ſhall reſt in " hope ; for thouwiltnotleave my soulinhell,neither wilt thou

" fuffer thine holy one to fee corruption. Thou wilt ſhew me " the path of life.

In thy prefence is fulness ofjoy ; at thy " right-hand there are pleaſures for evermore .

There's his faith acting upon theglory into which he was to enter, after he had fuffered theſe things: this filled himwith peace.

Fifthly, As his faith, eying theglory intowhichhe was paffing, madehim endure all things ; ſo the heavenliness of his Spirit alſo filled him with a heavenly tranquillity and calmneſs ofſpirit under all his abuſes and injuries.

It is a certain truth, that the more heavenly any man's ſpirit is, the morefedate, compoſedand peaceful. " As the higher heavens (faith ‡ Seneca) are more or- " dinate and tranquil; there are neither clouds nor winds,

" ſtorms, nortempeſts; they are the inferior heavens that ligh- " ten and thunder : the nearer the earth, the more tempestuous

" andunquiet: even fo the fublime andheavenlymind placed " in a calm and quiet ſtation."

Certainly that heartwhich is ſweetned frequently with heavenly delightful communion with God, is not very apt to be imbittered with wrath, or foured with revenge againft men.

The peace ofGod doth Βραβεύειν, appeaſe and end all ſtrifes and differences, as an umpire: fo much that word, Col. iii. 15. imports.

The heavenly Spirit marvellouſly affects a ſedate, and quiet breaft.

Now, never was there ſuch aheavenly foul on earth, ſince man inhabited it, as Chriſt was he had moſt ſweet and wonderful communion withGod : hehad meat to eat, which others, yea, and thoſe his greateſt intimates, knew not of.

The Son ofman was in heaven upon earth, John iii. 13. Even in reſpect of that bleſſedheavenly communion hehad with God, as + Pars fuperior mundi eſt ordinatior, acpropinqua fyderibus, nec in nubem cogitur, nec in tempestatem impellitur, nec verfatur in turbinem ; omni tumultu caret ; inferiora fulminant.

Eodem modofublimis animus quietussemperet in statione tranquilla collocatur.

Seneca .

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wellas in reſpect ofhisimmenſe Deity: andthat his heart was inheaven whenhe ſo patiently endured and digested the pain and shameof the croſs isevidentfromHeb. xii. 2. " For thejoy

" ſet beforehim, he endured thecroſs,deſpiſedthe ſhame." See where his eye and heart were, whenhe went as alamb to the Naughter, Sixthly, and lastly,As his meekness andpatience ſprang from the heavenlineſs and fublimity of his ſpirit; ſo likewife, from the compleat and abſolute obedience ofit tohis Father's will and pleafure: he could moſt quietly ſubmit to all the will ofGod, and never regret atany part oftheworkaſſigned him by his Father.

For you must know, that Chriſt's death inhim was an act ofobedience, he all along eying his Father's command and counſel in what he ſuffered, Phil. ii. 7, 8. John xviii. 11. Pfal. xl. 6, 7, 8. Now look, as the eying and confidering thehandof

God inan affliction, preſently becalms and quietsa graciousfoul ; asyou fee in David, 2Sam. xvi. 11. " Lethim alone, itmay be

" God hath bid him curſe David:" So much more it quieted Jeſus Chriſt,who wasprivy tothedeſign and endofhis Father, withwhoſe will he alllongcomplied; lookingon Jews andGentilesbut as the inſtruments ignorantlyfulfilling God'spleaſure, and ferving that greatdeſignof his Father : this was his patience, and theſe thegrounds of it.

Ufe. I might variouſlyimprovethis point; butthedirect and main uſe of it is, to preſs us to a Chrift-like patience in allour fufferings and troubles, Andfeeinginnothingwe aremoregenerally defective, and thatdefects of Chriſtians herein, are fo prejudicial to religion, and uncomfortable to themselves; I refolvetowaveall otheruſes, and ſpendthe remaining timewhollyupon this branch; even aperfuafive to Chriſtians unto allpatience, intribulations; to imitate their lamb-like Saviour.

Unto this (Chriſtians) you are expreſsly called, 1 Pet. ii. 21, 22.

" Becauſe Chriſt alſo ſuffered for us, leavingus an example, " that we ſhould follow his ſteps. Who didno fin, neither

"was guile found in his mouth; whowhen he was revil.

" ed, reviled not again; whenhe ſuffered,hethreatned not; " but committed himself to him that judgeth righteoufly."

Here is your pattern; aperfect pattern ! alovely and excellent pattern ! Wil: you be perfuaded tothe imitation ofChriſt herein?Methinks I ſhould perfuadeyou to it: yea, every thing about you perfuades to patience in your fufferings, as well as 1 : look whichwayyou will, upwardor downward, inward or outward, backwardor forward, to the right-hand, or tothe left, youſhall

SERM. XXIX .

The Fountain of Life.

find all things perfuading andurging the doctrine ofpatienceuponyou.

First, Look upwards, when tribulations come upon you : look to that fovereign Lord,that commiffionates and fends them upon you . You know troubles do not rife out ofthedust, nor fpringout of the ground, but are framed in heaven, Jer. xvili.

11. " Behold I frame evil, and deviſe a device againſt you."

Troubles and afflictions are ofthe Lord's framing and deviſing, to reduce hiswandering people to himself: much like thatdevice ofAbfalom, in ſetting Joab's field ofcornonfire, to bring

Joab to him, 2 Sam. xiv. 30.

In the frame of your afflictions, you may obſerve much ofdivine wisdom in the choice, measure, andfeaſon ofyour troubles : fovereignty, in electing the inftruments ofyour affliction; inmaking them as afflictive ashe pleaf- 'eth; and inmakingthem obedient both to his call, in comingand

going, whenhe pleaſeth. Now, couldyou in times of trouble look up to this ſovereignhand, in which your fouls, bodies, and all their comforts and mercies are; howquiet wouldyour hearts be ! Pfal. xxxix. 9. " I was dumb, and opened not my mouth,

" becauſe it is thy doing." I Sam. iii. 18. " It is the Lord, let "'him do what ſeemeth himgood."

Oh, when we have to do with men, and look no higher, how do ourfpirits ſwellandrife with revenge andimpatiency! But ifyou once come to fee, that man as a rod in your Father's hand, you willbe quiet ; Pfal. xlvi. 10. " Be ſtill, andknow that I am God ;" q . d. confider withwhomyou have todo ; not withyour fellow, but withyour

God,whocan puffyou todestructionwith oneblaſtofhismouth ; in whoſe hand you are, as the clayin the potter's hand. It is for want of looking up to God inour troubles, that we fret, murmur, and deſpond at the rate we do.

Secondly, Lookdownward, and feewhat is below you, as well as up to that which is above you.

You are afflicted, and you cannotbear it. Oh ! no trouble like your trouble ! never man in fuch a cafe asyou are ! Well, well, caſt the eye ofyour mind downward, and ſee thoſe who lie much lower than you.

Can you fee none on earthin a more miſerable ſtate than yourſelves ?

Are you at the very bottom, and not a man below you ? ſure there are thousands in afadder cafe thanyou on earth.

What is your affliction? Have you loſt a relation ? others have loſt all.

Haveyou loft an eſtate, and arebecome poor ? Well, but there are ſome you read of, Job xxx. 4, 5, 6, 7. "Who cut up mal- " lows by thebushes, andjuniper-roots for their meat.

They " are driven forth from among men, they cried after them as VOL. I.

Ddd

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" after a thief. They dwell inthe cliffs of the vallies, in caves " of the earth, and in the rocks. Among the bushes theybray- " ed, under the nettles they were gathered together."

What difference, as to manner of life, do you find between the perfons here deſcribed, and the wild beasts, that herdtogetherin a defolate place ? Are you perſecuted and afflicted for Chriſt's fake ? What thinkyou oftheir fufferings,Heb. xi. 36, 37. "Who " had trial of cruel mockings ; yea, moreover ofbonds and im- " prifonments : they were stoned ; they were fawn aſunder, were

" tempted, were flain with the ſword, they wandred about in " heep-ſkins and goat-ſkins,beingdeſtitute, afflicted tormented."

And are you better than they ? I know not what you are ; but I am ſure, theſe were ſuch " of whom the world was not wor- " thy," ver. 38.

Or are your afflictions more ſpiritual and inward ? Say not the Lord never dealt more bitterly with the foul of any, than he hath with yours.

Whatthink youofthe cafe ofDavid, Heman, Job, Afaph,whoſe doleful cries,by reaſon ofthe terrors of the Almighty, are able to melt the ftonieft heart that reads their ſtories ? the Almighty was a terror to them : the arrows ofGod were within them ; they roared by reaſon ofthe diſquietneſs of theirhearts .

Or are your afflictions outward and inward together ; an afflicted foul, in an afflicted body ? Are you fallen, like the ſhip in which Paul failed, into a place where two feas meet ?

Well, ſo itwas with Paul, Job, and many other ofthoſe worthies, gone before you.

Sure you may see many on earth who have been, orare in far lower and fadder ſtates than yourfelves.

Or ifnot on earth, doubtless, you will yield there are many in hell, who would be glad to change conditions with you, as bad as you think yours to be. And were notalltheſe moulded outofthe ſame lump with you ? Surely, if you can fee any creature below you, eſpecially any reasonable being, you have no reaſon to return ſo ungratefully upon yourGod, and accule yourMaker of ſeverity; or chargeGod foolishly.

Look down, andyou ſhall fee grounds enough tobe quiet. r Thirdly, Look inward, you diſcontented ſpirits, and fee if you can find nothing there to quiet you.

Caſt your eye into your own hearts : conſider either the corruptions, or thegraces that are there.

Cannot you find weeds enough there, that need ſuch winter-weather as this to rot them ? Hath not that proud heart need enough of all this to humble it ? That carnal heart need ofſuch things as theſe to mortify it ? That backſlid

SERM . XXIX .

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ing, wandering heart, need of all this, to reduce, and to recover it to itsGod ? " Ifneed be, ye are in heavineſs,"

I Pet. i.

O Chriſtian ! did'ſt thou not fee need of this before thou cameſt into trouble ? Or hath not God ſhewn thee the need of it ſince thou waſt under the rod ?

'Tis much thou ſhouldſt not fee it ; but be afſſured, if thou doſt not, thy God doth; he knows thou wouldſt be ruined for ever, if he ſhould not take this courſe with thee.

Thy corruptions require all this to kill them.

Thy luſts will take all this, it may be more than this, and all little enough .

And as your corruptions call for it, ſo do your graces too.

Wherefore think ye the Lord planted the principles offaith, humility, patience, &c. in your fouls ? What, were they put there for nothing ? Did the Lord intend they ſhould lie ſleeping in their drowſy habits ? Or were they not planted there in order to exerciſe ? And how ſhall they be exerciſed, without tribulations ? Can you tell ? Doth not " tribulations work pati- " ence, and patience experience, and experience hope ?" Rom. v. 3, 4.

Is not " the trial of your faith much more precious, " than ofgoldthatperiſhes," I Pet. i. 7. O look inward, and you willbe quiet.

Fourthly, Look outward, and fee who ſtands byand obſerves your carriage under trouble.

Are there not many eyes upon you ? yea, many envious obſervers round about you.

It was David's requeſt, Pfalm v. 8. " Lead me, O Lord, in thyrighte- " ouſneſs, becauſe ofmine enemies;" or, as the Hebrew word there mightbe rendered, becauſe of mine obſervers orwatchers.

There is many an envious eye upon you.

To the wicked there can ſcarcely be an higher gratification and pleaſure, than tofee your carriage undertrouble ſo like their own : for thereby they are confirmedin their prejudices against religion, and in their good opinion of themselves.

Theſe may talk and profeſs more than we; but when they are tried, and put to it, it appears plainly enough, their religion enables them to do no more than wedo: they talkofheaven's glory, and theirfutureexpectances ; but it is but talk, for 'tis apparent enough their hopes cannot balance a ſmall affliction, with all the happineſs they talk of.

Oh, how do you dishonour Chriſt before his enemies, when you make them think all your religionlies intalking of it ! Confider who looks on .

Fifthly, Look backward, and fee ifthere be nothing behind you that may huſh and quietyour impatient ſpirits : confultthe multitude ofexperiences paſt and gone; both your own and Ddd 2

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others.

Is this the firſt ſtraitthat ever you were in ? If ſo, you have reaſon to be quiet, yet to bleſs God that hath ſpared you fo long, when others have had their days filled up with forrow.

But if you have been in troubles formerly, and the Lord hath helped you ; if you have past through the fire, and not been burnt ; through the waters, and not drowned ; ifGod hath ftood by you, and hitherto helped you. Owhat cauſe have you to be quiet now, and patiently wait for the ſalvation ofGod!

Didhehelpyou then, and cannot he do ſo now ? Did hegive waters, and cannot he give bread alſo ? Is he theGod of the hills only, and not the God of the vallies alſo ? O call to mind thedays of old, the years of the right-hand ofthe Moft High,

" Theſe things I recal to mind, therefore I have hope," Lam. iii. 21. Haveyoukept no records ofpaſt experiences ? How uns grateful thenhave you been toyourGod, andhow injurious to yourſelves, ifyou have not read them over in ſuch a day as this ? for to that end they weregiven you.

O when you ſhali conſider what aGod he hath been toyou, at apinch; how faithfully Jehovah-jireh hath ſtood by you; that this is not the firſt time your hearts and hopes havebeen low, as well as your condition, and yet God hath raiſed you again; furely you will findyour preſent troubles made light, by aglance back uponyour paſt experiences.

Sixthly, Lookforward, to the end of your troubles ; yea, look to a double end of them, the end of their duration, and the end of their operation.

Look ye to the end of their duration, and that's just by you: they ſhall not be everlasting troubles, if you be ſuch as fear the Lord. "TheGod of all

" grace, who hath called us unto his eternal glory by Jeſus Chriſt, after thatye have [fuffered a while] makeyou perfect,"

1 Pet. v. 10. " Theſe light afflictions, are but fora moment,"

2 Cor. iv. 18.

They are no more comparatively, with that vaſt eternity that is before you.

Alas ! what are a few days and nights of forrows, when they are paſt ? Are they not fwallowed up as a fpoonful of water in the vaſt ocean ? But more eſpecially look to the end of their operation.

What do all theſe afflictions tend to, and effect ? Dotheynotwork out an exceeding weight ofglory ? Are you not by them made partakers " ofhis holiness ?" Heb. xii.

Is not this all the fruit, to take away your fins ? What ! and be impatient at this ; fret and " repine, becauſe God is, this way, perfecting your happiness ? ungrateful foul ! Is this a due requital of that love that difdains not to ſtoop to ſo low an employment, as to ſcour and

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The Fountain of Life. cleanſeyour fouls, thatthey might be ſhining veſſels ofhonour toall eternity ?

O look forward to the endof your troubles : the end of their duration and operation.

Seventhly, Look to the right-hand, and ſee how you are aſhamed, convinced and filenced by other Chriſtians; and itmay be fuch too, as never made that profeſſion you have done ; and yet cannot only patiently bear the afflicting hand ofGod, but arebleſſing, prailing, and admiring God under their troubles ; whilft you are ſinning againft, and dishonouring him under ſmaller ones.

It may be you will find some poor Chriſtians that know not where to have their next bread, and yet are ſpeakingofthebounty of theirGod ; whileyou are repining in themidst ofplenty. Ah! iftherebe any ingenuity inyou, let this ſhame you.

Ifthis will not, then, Eightly, Look to your left-hand, and there you will fee a fad fight, andwhatone would think ſhould quiet you.

There you may fee a company of wicked, graceleſs wretches, carrying themſelves under their troubles, but too much like yourſelves.

What do they more,than fret and murmur, deſpond and fink ; mix finwith their afflictions, when the rod ofGod isupon them?

'Tis time for thee to leave off, when thouſeeſthow near thou art come to them, whom thou hopeſt thou ſhalt never be rankedand numbered with.

Reader, ſuch confiderations as theſe, I am perfuaded, would be of fingular uſe to thy foul at ſuch a time, but above all, thine eying the great pattern ofpatience,

Jesus Chrift ; whoſe Lamb like carriage, under a trial, withwhich thine is not to be named the fame day, is here recommended to thee. Ohow shouldthis transform thee into a lamb, for meekneſs alſo !

99595 SERMON XXX.

Opens the Inſtructiveness of the Death of CHRIST, in his ſeven laſt Words; the firſt of which is here opened.

LUKE Xxiii. 34. Then faid Jesus, Father, forgive them, for. they know not what they do.

HE manner in which Chriſt died, hath already been o the he

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third, to wit, the inſtructiveness of his death, now follows, in theſe ſeven excellent and weighty ſayings, which dropped from his bleſſed lips upon the tree, whilſt his facred blood dropped onthe earth from hiswoundedhands and feet; ſo that on the croſs he exerciſed both his prieſtly and prophetical officetogether, redeeming us by hisblood, and inſtructing us by his words.

Theſe ſeven words ofChriſt upon the croſs arehis laſt words, with which he breathed out his soul.

The laſt words ofadying man are remarkable ; the ſcripture puts a remark upon them, 2 Sam. xxiii. 1. "Now theſe be the laſt words of Da- " vid" How remarkable are the last words of Chrift !

Theſe words are ſeven in number ; three directed to his Father, and four more to thoſe about him.

Of the former fort this is one, Father, forgive them, &c.

In which we have, First, Themercy desiredby Christ, and that is forgiveness.

Secondly, The perſons for whom it is defired, [Them,] that is, thoſe cruel and wicked perfons that were now imbruing their hands in his blood. And, thirdly, The motive or argument urged to procure that mercy from his Father, for they know not what they do.

First, The mercy prayed for, thatis, forgiveness ; Father,forgive.

Forgiveness is not only a mercy, a ſpiritual mercy, but oneofthegreatest mercies a foulcan obtain fromGod, that without it, whatever elſe we have from God, is no mercy to us *.

Sogreat a mercy is forgiveness, that David calls him Bleffed, or rather admires the bleſſedneſs ofhim " whoſe tranfgreffion isfor66 given, whoſe ſin is covered." This mercy, this beſt ofmercies,

'he requests for them, Father, forgive them .

Secondly, The perfons forwhom he requests forgiveneſs, are the fame that with wicked hands crucified him. Their fact was the moſt horrid that ever was committed by men : they noton. ly ſhed innocentblood,but theblood of God; the beſt ofmercies is by him deſired for the worst of finners.

Thirdly, The motive or argument urged to procure this mercy for them, is this,for they know not what they do.

As if he ſhould say, Lord, what theſe poor creaturesdo, is not ſomuch out of malice to me as the SonGod; but it is from their ignoance. Did they know who, andwhat I am, they would rather be nailed to the croſs themselves, thando it.

Tothe fame purpoſe the apostle faith, 1 Cor. ii. 8. " Whom none of the princes " ofthis worldknew; for had theyknown it, they would not ירשא םדא Felicitates hominis, i. e. The happineſs ofmen.

Montanus.

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" have crucified the Lord ofglory."

Yet this isnot to beextended to all that had an hand in the death of Chriſt, but to the ignorant multitude ; among whom, ſome ofGod's elect were, who afterwards believed in him, whoſe blood they ſpilt, Acts iii . 17. " And now, brethren, I wot that through ignorance ye

" did it." For them this prayer of Chriſt was heard. Hence the notes are, Doct. 1. That ignorance is the usual cause of enmity to Chrift.

Doct. 2. That thereis forgiveness withGod, forfuch as oppose Christ out ofignorance.

Doct. 3. That to forgive enemies, and beg forgivenness for them, is the true character and property of the Chriftian

Spirit.

Theſe obſervations contain ſo much practical truth, that it would be worth our time toopen and apply them diſtinctly ;

Doct. 1. That ignorance is theusual cause of enmity to Chrift.

"Theſe things(faith the Lord)willtheydo,becauſe theyhave not known the Father, nor me," John xvi. 3.

What thing doth he mean ? Why, kill and deſtroy the people of God, and therein ſuppoſe they do Godgood ſervice, (i. e.) think to oblige and gratify the Father, by theirbutchering hischildren. So Jer. ix. 3. " They proceedfrom evil to evil ; andhave not known me,

" faith the Lord," q. d. Had they the knowledge ofGod, this would check and ſtop them in their ways of wickedneſs ? and fo

Pfal. lxxiv. 20. " The dark places of the earth are full ofthe ha- " bitations of cruelty."

Three things muſt be inquired into,fc. What their ignorance ofChrist was.

Whence it was. Andhow itdiſpoſed them to ſuch enmity against him.

First, What was their ignorance, who crucified Chriſt ? Ignorance is two-fold, fimple, or respective †.

Simple ignorance isnot ſuppoſable intheſe perfons, for in manythings they were a knowing people.

But it was reſpective particular ignorance, Rom. xi . 25. " Blindness in part ishappened to Ifrael."

They knew many other truths, but did not know Jeſus Chrift : in that their eyes were held.

Natural light they had; yea, and † απλως vel κιτα τα.

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fcripture light they had; but inthis particular, that this wasthe Son ofGod, the Saviour ofthe world, therein theywere blind and ignorant, But how could thatbe ! Hadthey notheard at least ofhis miraculous works ? Did they notsee how his birth, life anddeath, ſquared with the prophecies, both intime, place, and manner ?

Whenceshould this their ignorance be when they ſaw, or at leaft mighthave feen, the ſcriptures fulfilled inhim ; and that he came among them in atime whenthey were big with expectations of the Meffiah ?

'Tis true, indeed, they knew the ſcriptures ; and it cannot butbe ſuppoſedthe fame ofhis mighty works had reached their ears: But yet, First, Though they had the ſcriptures amongthem, they mifunderstood them ; and did not rightly meaſure Chrift by that right rule.

You find, John vii. 52. how they reaſon with Nicodemus against Chriſt ; "Art thou alſo of Galilee ? Search,

" and fee ; for out of Galilee arifeth no prophet."

Here is a double miſtake : First, They ſuppoſed Chriſt to arife out of Galilee, whereas he was of Bethlehem, though much converfant in the parts of Galilee : And, Secondly, They thought, becauſe they could find no prophet had arifen out ofGalilee, therefore none should.

Another miſtake thatblinded them about Chriſt , was from their conceit that Chriſt ſhould not die, but live for ever, John xii. 34. " We have heard out of the law, that Chriſt abideth

" for ever : and how fayeft thou, the Son ofman must be lift- " ed up ? Who is the Son ofman ?" That ſcripture which probably they urge against the mortality of Chriſt, is Ifa. ix. 7.

"Ofthe increaſe of his government and peace, there ſhall be 66 no end, uponthe throne of David," &c.

In like manner, John vii. 27. we find them in another mistake ; " We know " this man whence he is ; but when Chriſt cometh, nó man

" knoweth whence he is. "

This, likely, proceeded from their mifunderſtanding of Micah v. 2. " His goings forth have been

" from of old, from everlasting."

Thus were they blinded about the perfon of Chriſt, by miſinterpretations of fcriptureprophecies.

Secondly, Anotherthing occaſioning their mistake of Chrift, was the outward meanness anddeſpicableness of his condition.

They expected a pompous Meffiah, one that ſhould come with ſtare and glory, becoming the king of Ifrael.

But when they fawhim in the form ofa fervant, comingin poverty, not to be miniftred unto, but to miniſter, they utterly rejected him :

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66 We hid, as it were, our faces from him ; he was deſpiſed, " and we eſteemed him not," Ifa. liii. 3.

Nor is it anygreat wonder theſe ſhould be fcandalized at his poverty, when the diſciples themſelves had fuch carnal apprehenfions of his kingdom, Mark x. 37, 38 .

Thirdly, Add to this, their implicit faith in the learned rabbies and doctors, who utterly miſled them in this matter, and greatly prejudiced them against Chrift.

" Lo (fay they) he ſpeaketh boldly, and they ſay nothing to him. Do the rulers know indeed thatthis is the very Chriſt ?" They pinned their faith upon the rulers ſleeves, and ſuffered them to carry it whither they would.

This was their ignorance, and theſe its cauſes:

Thirdly, Let us fee, in the next place, how this diſpoſed them to ſuch enmity against Chrift. And this it doth three ways ; First, Ignorance diſpoſes men to enmity and oppoſition to Chrift, by removing thoſe hinderances that would otherwise keep them from it: as checks and rebukes of confcience, by which they are reſtrained from evil; but confcience binding and reproving in the authority and virtue of the law ofGod ; where that law is notknown, there can be no reproofs ; and therefore we truly ſay, That ignorance is virtually every fin .

Secondly, Ignorance enſlaves and ſubjects the foul to the luſts of Satan ; he is " the ruler of the darkness of this world,"

Eph . vi. 12.

There is no work ſo baſe and vile, but an ignorantman will undertake it.

Thirdly, Nay, which is more, if a man be ignorant ofChriſt, his truths, or people ; he will not only oppoſe, and perfecute, but he will alſodo itconfcientiauſly, (i. e.) he will look upon it as his duty ſo to do, John xvi . 3.

Before the Lord opened Paul's eyes, " he verily thought thathe ought todo many things

66 contrary to the name of Chriſt." Thus you have a brief accountwhat, andwhence their ignorance was, andhow itdiſpoſed and preparedthem for this dreadful work.

Hence we learn, Inference 1. How falsely is the gospel charged as the cause of discord and trouble in the world.

It is not light, but darkneſs, that makes men fierce and cruel : as light increaſes, fo doth peace, Iſa. xi. 6, 9.

" The wolfalſo ſhalldwell with the " lamb, and the leopard lie down with the kid ; and the calf

" and theyounglion,and thefatling together ; and a little child " ſhall leadthem; they ſhall not hurt nordeſtroy in allmyholy

' mountain; for theearth ſhallbe full ofthe knowledge ofthe VOL . I.

Ece

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" Lord, as the waters cover the ſea."

What a fad condition wouldthe worldbe inwithout goſpel-light! all places would be dens of rapine, and mountains of prey.

Certainly, we owe much of our civil liberty, and outward tranquillity to goſpellight.

If a fword, and variance, at any time, follow the gospel, 'tis but an accidental, not a direct and proper effect of it.

Inference 2. How dreadful is it to oppofe Christ and his truths knowingly, and with open eyes? Chrift pleads their ignorance as an argument to procure their pardon.

Paul himself was once filled with rage and madness against Chriſt and his truths : itwas well for himhe did it ignorantly: had hegone against his light and knowledge, there had been little hope of him, I Tim. i. 13. " I was a blafphemer, a perfecutor, and injurious ;

" but Iobtained mercy,becauſe Idid it ignorantly, and in unbe- " lief." I do not ſay, it is ſimply imponible forone thatknow. ingly, and maliciously oppoſes and perfecutes Chriſt and hispeo. ple, tobe forgiven,but itis notuſual, Heb. vi. 4, 5. There are fewinſtances of it.

Inference 3 What an awfulmajestyfits upon the brow ofholiness, that few dare to oppose it thatfee it ! There are few or none fodaringly wicked, to fight against it with open eyes ; 1 Pet. iii. 13. " Who will harm you whilſt ye are followers of that " which is good ;" q d. whodare be fohardy to ſetupon known godliness, or afflict andwrongtheknown friends ofit ? The true reasonwhy manyChriſtians ſpeed ſobad, is not becauſe they are godly, but becauſe theydonot manifeſt the power ofgodliness more than theydo: their lives are ſo like the lives of others, thatthey are oftenmiſtaken for others.

Cyprian brings in the wickedofhis time, thus ſcoffing at profeſſors. "Behold, they

" that boaſt themſelves to be redeemed from the tyranny ofSa- " tan, and tobe dead to the world, how are they overcome by " the lufts of it, as well as other men * : " Look as the poverty and meanneſs of Chriſt's outward conditionwas aground of their mistake of him then, ſo the povertyand meanneſs ofour love to God, heavenly-mindedness, and mortification to this world, is a diſguiſe toprofeſſors, and a cauſe why they are not more owned andhonouredin the conſciences ofmen at this day.

For holiness, manifeſted in its power, is ſo awfully glorious, that the confciences of the vileſt cannot but honour it, and do

* Ecce qui jactantſe redemptos a tyrannide Satanae, qui pradicant fe mortuos mundo nihilominus cupiditatibus vincunturs

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The Fountain of Life. obeyſance to it; Mark vi. 20." Herod feared John, for he was a juſtman"

Inference 4. The enemies of Christ are objects of pity.

Alas, they are blind, and know not what they do.

'Tis pity that any other affection than pity, ſhould ftir in our hearts towards them: Were their eyes but open, they would never do as they do: We should look upon them as the phyſiciandoth upon his fickdiftempered patient †. Did theybut fee with thefame light you do, they would be asfar from hating Chriſt, or his ways, asyou are, Simulacdefinunt ignorare, definunt odiffe ; as foonas they cease tobe ignorant, they cease to hate, faithTertullian.

Inference 5. How needful is it before we engage ourselves agaist any person or way, to be wellfatisfied and refolved that it is a wicked person or practice thatwe oppose ? You see the world generallyruns upon amistake in this matter. O beware ofdoing you know not what ! for though you do you know not what, Satan knows what he isdoing by you : he blinds your eyes, and then ſets you to work, knowing that if you ſhould but fee whatyou are doing, you would rather die than do-it: you may now do you know not what ; but you may afterwards have time enough to reflect on, and lament what you have done : you may now do you know not what, and hereafter you may not know what to do. O beware what you do!

Doct. 2. That there isforgiveness withGod,forfuch as oppose Christ out ofignorance.

Ifallmannerof fin andblafphemy ſhallbe forgiven tomen, then this, aswell as others,Mat.xii . 31. We are not, with Theophilact, to underſtand that place ofthe certainty of pardon; much leſs, with Origen, of the desert of it; nor yet, with Janfenius, of the facility ofit, but rather of thepoffibility of forgiveneſs: it ſhallbe ſo to ſome; it may be ſo to you ; even thoſe whoſewicked handshad crucified Chriſt, may receive remiffion by that blood they ſhed, Acts ii. 23, 38. compared.

Ihave two things here todo: First, To open the nature of Eee 2 † I meet with many given to wine, luft, and ingratitude, and many distracted with furious ambition, on all thefe the wife man will look with as much compaſſion asa phyſiciandoes on his patient.

Seneca onAnger.

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the forgiveness, and thew you what it is. the poſſibility of it, for ſuch as, miſtakingly, oppoſe Chriſt.

Secondly, To evince For the First, Forgiveness is God's gracious discharge ofa believing penitent finner,from theguilt ofall bisfin, for Chrift's fake.

Itis God's discharge : there is indeedfraternalforgiveneſs, by which one man forgives another; fo far as he is intereſted inthe wrong, Luke vi. 37.

There is alſo a miniſterial forgiveness, whereby the minister ofChriſt, as his mouth, and in his name, declares thepardon, or miniſterially applies the promiſes of pardontopenitent offenders, John xx. 23. But none can abſolutely andproperly forgive fin,butGodonly, Mark ii. 7. The primery, and principal wrong is done to him; Pial. li. 4." Against thee, thee only" (i.c.) thee mainly or eſpecially, " have I ſinned."

Hence fins are metonymically called debts , debts toGod,Mat. vi. 12. Not that we owe them to God, or ought to fin against him; butas pecuniary debt obliges himthat owes it, to thepenalty, if he fatisfy not for it; fodo our fins. Andwho candif charge the debtor, but the creditor ?

It is a gracious act to discharge.

" I, even I, am he that " blotteth out thy tranfgreffion for mine own name fake," Ifa. xliii. 25. And yet fin is not ſo forgiven, as thatGod expects no ſatisfaction at all ; but as expecting none from us, becauſeGod hath provided a furety for us, from whomhe is fatisfied, Eph . i. 7. " Inwhom we have redemption through his blood, the forgiveness of fins, according to the riches of his grace."

It is a gracious dischargefrom the guilt offin.

Guilt is that which pardon properly deals with, Guilt is an obligation to punishment.

Pardon is thediffolving that obligation.

Guilt isa chain with which ſinners are bound and fetteredby the law.

Pardon is that Aquafortis that eats it aſunder, and makes the prifoner a freeman. The pardoned foul is a diſcharged foul,

Rom. viii. 33. " Who ſhall lay any thing to the chargeofGod's " elect? It is God that justifieth, who ſhall condemn ? It is

" Chrift that died."

It isGod's discharge ofa believing penitent finner.

Infidelity and impenitency, are not only fins in themselves, but fuch fins as bind faſt all other fins upon the soul.

" By him, all that " believe are justified from all things,"

Acts x. 43. So Acts iii. 19. " Repent therefore, that your fins may be blotted out."

This is the method in whichGod difpenfeth pardon to ſinners, Laſtly, It isfor Christ's fake we are discharged ; he is the meritoriouscauſe of our remiffion. "AsGod, for Chriſt's fake,

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" hath forgiven you," Eph . iv. 32.

It is hisblood alone that meritorioufly procures ourdiſcharge.

This is a brief and true account of the nature of forgivenefs.

Secondly, Now, to evince the poſſibility of forgiveneſs, for ſuch as ignorantly oppoſe Chriſt, let theſethings be weighed:

First, Why ſhould any poor foul, that isnow humbled for its enmity to Chriſt in the days of ignorance, queſtion the pofſibility of forgiveness, when this effect doth not exceed the power of the cauſe; nay, when there is more efficacy in the blood of Chrift, the meritorious caufe, than is in this effect of it? There is power enough in that blood, not only to pardon thy ſins, but the fins of the whole world, were it actually applied, 1 John ii. 2.

There is not onlya fufficiency, but alſo a redundancy ofmerit, in that precious blood.

Surely then thy enmity toChriſt, eſpecially, before thou knoweſt him, may not look like an unpardonable iniquity in thine eyes.

Secondly, And as this ſin exceeds not the power ofthe meritorious cauſe of forgiveness; ſo neither is it any where excluded frompardon, by any word of God. Nay, fuch is the extenſiveness of the promise to believing penitents, that this cafe is manifeſtly included, and forgiveness tendered to thee in thepromiſes, Ifa. Iv. 7. " Let the wicked forſake his way, and " the unrighteousman his thoughts; and let him return unto

" the Lord, and he will have mercy onhim,and toour God, for " he will abundantly pardon."

Many ſuch extenſive promiſes thereare inthe ſcriptures : and there is notone parentheſis in all theſe bleſſed pages, inwhich this cafe is excepted.

Thirdly, And 'tisyet more fatisfactory ; thatGod hath already actually forgiven ſuch finners; and that whichhe hath done, he may againdo : yea, therefore he hathdone it to ſome, and thoſe eminent for their enmity to Chriſt, that others may be encouraged tohope for the ſame mercy, when they alſo ſhall be, in thefamemanner, humbled for it.

Take one famous inſtance of many; it is that of Paul in Tim. i. 13 , 16. " Who was before 66 ablafphemer, aperfecutor, andinjurious. ButIobtained mer- " cy, becauſe Idid it ignorantly in unbelief.-Howbeit for this

" cauſe I obtained mercy, that in me firſt Jefus Chrift might " ſhew forth all long-fuffering, for apatternto themwhich

" ſhould hereafter believe onhim toeverlasting life."

It is no ſmall encouragement to a fick man, to hear of ſome that have beenrecovered out ofthe famediſeaſe, and thatprevailing in an higher degree, than in himself.

Fourthly, Moreover, it is encouraging, to confider, That

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whenGodhathcut offothers inthewayoftheir fin, he hathhitherto ſpared thee.

What ſpeaks thisbut a purpoſe of mercy to the foul ? Thou shouldſt account the long-ſuffering ofGod thy ſalvation, 2 Pet. iii. 15. Had he ſmitten thee in thewayof thy ſin and emnity to Chriſt, what hopehad remained ! But in thathehath not only ſpared thee, but alsogiven thee a heart ingenuously ashamed, and humbled for thy evils: doth not this ſpeak mercy for thee; ſurely it looks like a gracious deſign of love tothyfoul.

Inference 1. Andis there forgiveness withGod for fuch as have beenenemies to Chriſt, his truths, andpeople ? Then certainly there ispardonandmercyfor thefriends ofGod, who involuntarilyfallintofin, by the furprizals oftemptation, andare brokenfor it, as ingenuous children for offending agoodFather.

Can any doubt, ifGod have pardon forſuch enemies, hehath none for children? If he have forgiveness for ſuch as ſhed the blood of Chriſt with wicked hands, hath he not much more mercy and forgiveness for ſuch as love Chriſt, and are more afflicted for their fin against him, than all other troubles theyhave in the world ? Doubtit not, but he that receives enemies into his bofom, will much more receive and embracechildren, though offending ones.

How penſive do thedear children ofGod ſometimes fit, after their lapſe into fin? WillGod ever pardon this ? willhe be reconciled again ? MayI hope his face ſhallbe to me, as infor. mer times ? Penſive foul! if thou didst but know the largeneſs, tenderneſs, freeneſs of that grace, which yearns over enemies, andhathgiven forth thousands, andten thousands ofpardons to theworst of finners, thou wouldst not fink at that rate.

Inference 2. Is there pardon with God for enemies ? How inexcufable then areall they that perfift andperish in their enmity to Christ ! ſure their deſtruction is ofthemselves. Mercy is offered to them, ifthey will receive it, Iſa, lv. 7.

Proclamation is made in the goſpel, that ifthere be any among the enemies of Chriſt, who repent of what they have been, and done against him, and are now unfeignedly willing to be reconciled, upon the word ofa King, they ſhall find mercy : But "God ſhallwound the head of the enemies, andthe hairy ſcalp

" offuch a one as goeth on ſtill inhis treſpaſſes," Pfal . Ixviii.

21 . " If he turn not, he will whet his ſword ; he hath bent " his bow, and made it ready; he hath alſo prepared for him

" the inſtruments ofdeath : He ordaineth his arrows against " the perfecutors," Pfal. vii. 12.

This lays the blood of every man that periſhes inhis enmity

SERM . XXX .

The Fountain of Life. to Chriſt, at his owndoor ; and vindicates the righteouſneſs of God, in the ſevereſt ſtrokes of wrath upon them : This alſo willbea cutting thought to theirhearts eternally : I might once have had pardon, and I refuſed it: the gospel trumpet founded a parley: fair and gracious terms were offered, but I rejected them.

Inference 3. Is there mercy with God and forgiveneſs, evenfor his worſt enemies, upon their fubmiſſion ; How unlike toGod then gre all implacable Spirits ! Some there are that cannot bring their hearts to forgive an enemy ; " towhom revenge

" is ſweeter than life * ."

1 Sam. xxiv . 16. "If aman-findhis " enemy, will he lethim go?" This is hell-fire, a fire that nevergoeth out.

How little do ſuch poor creatures confider, if Godſhoulddeal by them, as theydo by others, what words could expreſs the miſery of their condition ! It is a ſad fin, and afad fign, a character of a wretched ſtate, wherever it appears.

Thoſe thathavefound mercy, thould be ready toſhew mercy : and they that expect mercy themselves, ſhould notdeny it others.

This brings us upon the third and laſt obſervation, viz.

Doct. 3. That toforgive enemies, and beg forgiveness for them, isthe true character and property of the Chriftian

Spirit.

Thus did Chriſt : " Father forgive them." And thusdid Stephen, in imitation of Chriſt, Acts vii. 59, 60. " Andthey

" ſtoned Stephen, calling uponGod, and ſaying, Lord Jeſus " receive my ſpirit. And he kneeleddown, and cried with a " loud voice, Lord, lay not this fin to their charge."

This ſuits with the rule of Chriſt, Mat. v. 44, 45. " But I say unto " you, love your enemies ; bleſs them that curſe you, do good to them that hate you, and pray for them which deſpitefully

" uſe you and perfecute you; that ye may be the children of " God your Father which is in heaven."

Here I shall firſt open the nature of this duty, and ſhew you what a forgiving ſpirit is; and then the excellency of it, how well it becomes all that call themselves Chriſtians .

First, Letus enquire what this Chriſtian forgiveneſs is. And that the nature of it may the better appear, I ſhall ſhew you both what it is not, and what it is.

First, It confifts not in a Stoical inſenſibility of wrongsand * Et vindicta bonum vita jucundius ipfa.

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injuries. God hath not made men as inſenſible, ſtupid blocks, that have no ſenſe or feeling of what is done to them.

Nor hath he made a lawinconſiſtent with their very natures that are tobe governed by it: but allows us a tender ſenſe of natural evils, though he will notallowus to revenge them by moral evils : nay, the more deep and tender our reſentments of wrongs and injuries are, the more excellent is our forgiveness ofthem : ſo that a forgiving ſpiritdoth not exclude ſenſe of injuries, but the ſenſe of injuries graces the forgiveness of them.

Secondly, Chriſtian forgiveneſs is not a politic concealment of our wrath and revenge, because it will be a reproach to discover it; or, becausewe want opportunity to vent it.

This is carnal policy, not Chriſtian meeknefs. So far from being the mark of agracious ſpirit, that it is apparently the ſign ofa vile nature.

It is not Chriſtianity to repoſe †, but depoſe injuries .

Thirdly, Nor is it that moral virtue, for which we are beholdento an easier and better nature, and the help of moral rules and documents.

There are certain virtues attainable without the change of nature, which they call homilitical virtues , becauſe they greatly adorn and beautify nature; ſuch as temperance, patience, juſtice, &c.

These are of fingular uſe toconſerve peace and order in the world : and without them, (as one aptly ſpeaks)the world would foon break up, and its civilſocieties diſband.

But yet, though these are the ornaments of nature, they do not argue the change of nature.

All graces , inthe exerciſes ofthem, involve a reſpect to God: And for the being of them, they are not by natural acquiſition, but fupernatural infufion.

Fourthly, and lastly, Chriſtian forgiveness is not an injurious givingup of our rights and properties to the luft of every one that hath amind to invade them.

No ; theſe we may lawfully defend and preferve, and are bound ſo to do ; though, if we cannot defend them legally, we must not avenge our wrongs unchriftianly : This is not Chriſtian forgiveness. But, then poſitively, It is a Chriſtian lenity, or gentleness of mind, not retaining, but freely paffing by the injuries done to us, in obedience to the command ofGod.

It is a lenity, or gentleness ofmind.

Thegrace ofGoddemulces the angry ſtomach ; calms the tumultuous paffions ; new-moulds our four ſpirits, and makes them benign, gentle,

† Manet alta mente repoſtum.

Virg. Eneid. lib. 1.

Deepgraven inherheart thedoom remain'd.

Dryden.

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and eaſy to be intreated ; Gal. v. 22. " The fruit of the Spirit " is love, 'joy, peace, long-fuffering, gentleneſs," &c.

This gracious lenity inclines the Chriſtian to pass by injuries ; fo to pass them by, as neither to retain them revengefully in the mind, or requite them when we have opportunity with the hand :

Yea, and that freely, not by constraint, becauſe we cannot 2venge ounſelves, but willingly. We abhor to do it when we can..

So that as a carnal heart thinks revenge its glory, the gracious heart is content that forgiveneſs ſhouldbe his glory.

I will be even with him, faith nature: I will be above him, faith grace; it is his glory to paſs over tranſgreſſion, Prov. xix. 11 .

And this it doth in obedience to the command of God: Their own nature inclines them another way.

"The ſpirit that is in " us lufteth to envy ; but he giveth more grace," James iv. 5.

It luſteth to revenge, but the fear ofGod repreſſeth thoſe motions .

Such confiderations as theſe God hath forbidden me ; yea, and God hath forgiven me, as well as forbidden me : they prevail upon him, when nature urges to revenge the wrong.

Be kind one to another, tender-hearted, forgiving one another, even as God for Chriſt's fake hath,forgiven you, " Eph. iv. 32.

This is forgivenets in a Chriſtian ſenſe .

Secondly, And that this is excellent, and fingularlybecoming the profeffion of Chrift, is evident ; inasmuch as,

Thisspeaks your religion excellent, that can mould yourhearts into that heavenly frame, to which they are ſo averſe, yea, contrarily diſpoſed by nature.

It is the glory of Pagan morality, that it can abfcondere vitia, hide and cover mens lufts and paſſions. But the glory of Chriftianity lies in this, that it can abJoindere vitia, not hide, but deſtroy and really mortify the lufts ofnature .

Would Chriſtians but live up to the excellent principles of their religion, Chriſtianity ſhall be no more outvied by heatheniſh morality.

The greatest Chriſtian ſhall be no more challenged to imitate Socrates, if he can. We shall utterly ſpoil that proud boaft, " That the faith of Chriſtians is out-done by the infidelity of Heathens *."

O Chriſtians, yield not to-day toHeathens ! Let all the world fee thetrue greatneſs, heavenlineſs, and excellency of our repreſented pattern ; and by true mortification of your corrupt natures, enforce an acknowledgement from the world, that a greater than

* Non praftat fides, quodpræftitit infidelitas.

Cecilius in Minucius.

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Socrates is here t.

He that is really a meek, humble, patient, heavenly Chriftian, wins this glory to his religion, that it can do more than all other principles and rules in the world.

In nothing were the most accomplished Heathens more defective than this forgiving of injuries: Itwas a thing they could not understand, or, if they did, could never bring their hearts to it ; witneſs that rule of their great Tully : " It is the firſt of- " fice of justice, (faithhe), to hurt no man, except firſt pro- " voked by an injury."

The addition ofthat exception ſpoil, edhis excellent rule †.

But now Chriftianity teaches, and ſome Chriſtians have attained it, to receive evil, and return good, 1 Cor. iv. 12, 13.

" Being reviled, we bleſs; being perſecuted, we fuffer it; be- " ing defamed, we intreat."

This certainly isthat meekness wrought in us by thewisdom that is from above, James iii. 17.

Thismakes a man ſit ſure in the conſciences ofothers, who, with Saul, muſt acknowledge, when they fee themſelves fo outdone, "Thou art more righteous than 1," 1Sam xxiv. 16,

17. Had we been so much injured, and had ſuch opportunities to revenge them, we should never have paſſed them by, as theſe mendid .

This impreffes and ſtamps the very image of God upon the creature, and makes us like our heavenly Father, who doth good to his enemies, and ſends down ſhowers ofoutwardbleffingupon them, that pour out floods ofwickedneſs daily to provokehim, Mat, v. 44, 45.

In a word, this Chriftian temper of ſpirit gives a man the true poffeffion and enjoyment of hinfeif.

So thatourbreasts ſhall be as the Pacific-lea, ſmooth and pleasant, when others are as the raging fea, foaming and cafting up mire and dirt.

Inference 1. Hence we clearly infer, That the Chriftian religion, exalted in its power, is the greatest friend to the peace and tranquillity of states and kingdoms.

Nothing is more oppofite to the true Chriſtian ſpirit, than implacable fierceneſs, ſtrife, revenge, tumults and uproars.

It teaches men to do good and receiveevil: toreceive evil, and return good. "The wisdom

" that is from above, is firſt pure, then peaceable, gentle, and " eaſy to be intreated; full ofmercy and good fruits ; with- " out partiality, and without hypocrify : and the fruit of righ- + Veritas Chriftianorum pulchrior eftHelenaGræcorum.

† On which rule Lactantius thus ſpeaks, " O what a ſimple and " beautiful fentence didhe ſpoilby the addition oftwo words!"

SERM. XXX .

Π The Fountain of Life. teouſneſs is ſown inpeace ofthemthat make peace," James iii. 17, 18 .

The church is adove for meekneſs, Cant. vi. 9.

When the world grows full of ſtrife, Chriſtians then grow weary ofthe world; and figh out the pfalmiſt's request, "O that Ihad the 66 wings of a dove ! that I might fly away and be at reft"

Strigelius defired to die, that he might be freed ab implacabilibus odiis theologorum,"from the implacable ftrife ofcontending

" divines ."

Theruleby which they are towalk, is, " If it be poſſible, as " much as lieth in you, live peaceably with all men.

Dearly beloved, avenge not yourſelves, but rather give place unto " wrath; for it is written, Vengeance is mine, I will repay it,

" faith the Lord," Rom. xii. 18, 19.

It is not religion, but lufts that make the world ſo unquiet, James iv. 1. 2. Not godliness, but wickedness, that makes menbite and devour one another.

One of the firſt effects of the gospel, is to civilize thoſe places where it comes, and ſettle order and peace among men.

Howgreat a mistake and evil then isittocryout, when atheism and irreligion have broken the civil peace ; this is the fruit of religion! this is the effect ofthe goſpel ! Happy would it be, if religiondid more obtain in allnations.

It is the greateſt friend in the world to their tranquillity and profperity.

Inference 2. How dangerous a thing is it to abuse andwrong meek and forgiving Chriftians ? Their patience and eaſineſs to forgive, often invites injury, and encourages vile ſpirits toinfult and trample upon them: but ifmen would feriouſly confider it, there's nothingin theworld ſhould moreſcare and affright them from ſuch practices than this : You may abuſe andwrong them, they must not avenge themſelves, nor repay evil for evil : true, but becauſe they do not,the Lord will; eventhe Lord towhom theycommitthematter ; and he will do it topurpoſe, exceptye repent.

"Be patient therefore, brethren,untothecomingofthe Lord,"

James v. 7.

Willye ſtand to that iſſue ? hadyou rather indeed have to do with God than with men ?

When the Jews put Chrift todeath, "he commited himselfto him thatjudgeth " righteoufly, "

Pet. ii. 22, 23. And did that people get any thing by that ? did not the Lord ſeverely avengetheblood of Chriſt on them and their children ? yea, donot they and their childrengroan under the dolefuleffects ofit to this day ? IfGod undertakes, (as he always doth), the cause ofhis abused, meck and peaceable people, he will be fure to avenge it ſeven-fold

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more than they could.

His little finger willbe heavier than their loins.

You will get nothingby that.

Inference 3. Lastly, Let us all imitate our pattern Christ, and labourfor meekfargiving spirits.

I ſhall only propoſe two inducements to it: the Honour of Christ, and your own peace : two dear things indeed toa Chriſtian.

His glory ismore than your life, and all that you enjoy in this world. O do not expoſe it to the ſcorn and deriſion ofhis enemies.

Let them not ſay, How is Chriſt a lamb, when his followers are lions ? how is the church adove,that ſmites and ſcratches like a bird of prey ?

Confult alſo the quiet ofyour own ſpirits. What is lifeworth, without the comfort of life ? what comfort canyou have in all that you do poſſeſs in the world, aslong as you have notthe poſſeſſion ofyour own fouls ? Ifyour ſpirits be fullof tumult and revenge, the ſpirit ofChriſt willgrow a ſtranger to you : That dove delights in clean and quiet breasts. O then imitate Chrift inthis excellency alſo !

SERMON 1 XXXI.

Opens the ſecond excellent Word of CHRIST upon the Crofs.

JOHN xix. 27. Thenfaith he to his disciple, Behold thy mother.

WEnow paſs to the confideration oftheſecond memorable and inſtructive word ofour LordJesus Chrift upon the croſs, contained in this ſcripture.

Whereinhe hath leftus an excellent pattern for the difcharge of our relative duties.

It may be well faid, the gospel makes the beſt huſbands andwives, the beſt parents and children, the beſt maſters and fervants in the world ; ſeeing it furnishes them with the moſt excellent precepts, and propoſes the beſt patterns.

Here we have the pattern of Jeſus Chriſt preſented to all gracious children for their imitation, teaching them how to acquit themselves towards their parents, according to the laws of nature andgrace.

Chriſt was not only fubject and obedient to his parents whilft he lived, but manifeſted his tender care even whilst he hanged in the torments of death upon the croſs. "Then faithhe to " the diſciple, behold thy mother."

Thewords contain an affectionate recommendationofhisdi-

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ſtreſſed mother to the care of a dear diſciple, a boſom friend; wherein let us confider the deſign, manner, and ſeaſon ofthis recommendation.

First, The design and end of it, which, doubtless, was tomanifeſt his tender reſpect and care for his mother, who was now in a moſt diſtreſſed comfortleſs ſtate.

For now was Simeon's prophecy, Luke ii. 35.fulfilled, inthe trouble and auguiſh that filledher foul, yea, a fword alſo ſhall pierce through thine own foul, that the thoughts of many hearts may be revealed.

Her foul was pierced for him, both as the was his mother, and as the was a mystical member of him, her head, her Lord: and therefore he commends her to the beloved difciple that lay in his bofom, ſaying, " Behold thy mother," (i. e.) let her be to thee as thine own mother.

Let thy love to me be now manifefted in thy tender care for her.

Secondly, Themanner of his recommending her, is both affectionate andmutual.

It isvery affectionate andmoving, Behold thy mother , q. d. John, I am now dying, leaving all human ſociety and relations, and entering into a new ſtate, where neither the duties of natural relations are exerciſed, nor the pleaſures and comforts ofthem enjoyed.

It is a ſtate ofdominion over angels and men, not of fubjection and obedience ; this I now leave to thee.

Upon thee do I devolve both the honour and duty of being in my ftead and room to her, as to all dearand tender care over her .

John, " Behold thy mother ;" and asitis affectionate, ſo it is mutual, verſe 26.

And to his mother he said, "Woman, be- " holdthy fon;" not mother, but woman, intimatingnotonly thechangeoffrate and conditionswith him,butalſo the bequest hewas makingforher to the diſciplewith whom she was to live, as a mother with a fon .

Andall this hedeſigns asa pattern toothers.

Thirdly, The leaſon or time when his care for his mother fo eminentlymanifeſted itself, was whenhis departure was athand, and he could no longer be a comfort to her, by his bodily pre. fence ; yea, his love andcare then manifefted themselves, when he was full of anguiſh, to the very brim, both in his foul and body; yet all this makes him not in the leaſt unmindful of fo dear a relation.

Hence the doctrinalnote is, Doct. That Christ's tender care ofhis mother, even in the time ofhis greatest distress ; is an excellent pattern for all gracious children to the end of the world.

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" There are three greatfoundations *, orbonds ofrelation, "onwhich all family government depends."

Husbands and wives, parents and children, mafters and fervants. The Lord hath plantedin in the fouls of men, affections fuitable to theſe relations, and tohis peoplehe hathgivengrace toregulate thoſe affections, appointedduties to exerciſe thoſe graces, and ſeaſons todischarge thoſeduties.

So that, asinthe motion ofawheel every ſpoke takes its turn, and bears a ſtreſs; in like manner, inthe whole round ofa Chriſtians conversation,every affection, grace, andduty, atone ſeaſon or other, comes tobe exerciſed.

But yet grace hath not fo far prevailed inthe ſanctification ofanymans affections, but that there will be exceffes ordefects inthe exerciſe.of them towards our relations ; yea, and in thisthe moſteminentfaintshave been eminentlydefective.

But the pattern I fet beforeyou thisday, isaperfect pattern. Asthe church findshim the best ofhusbands, ſo tohis parents he was thebest of fons ; " and being the beſt, and most perfect, is

" therefore the rule and meature ofall others t."

Chriſt knew howthoſe corruptions wedraw from our parents, are returned intheirbitter fruits upon them again, tothe wounding of their very hearts; and therefore it pleaſed him to commend obedienceand love to parents, in his own example to us.

It was anciently a proverb among the heathen, infola Sparta, expeditfenefcere.

It is good to be an old man, orwoman, only in Sparta.

The ground of itwas the ſtrict laws that were among the Spartans, to punish the rebellions and difobedience ofchildren totheir aged parents. And ſhall itnot be good to beanold father and mother in England, where the gospel of Chrift is preached, and fuchan argument as this row fet before you urged; an argumentwhich the Heathen world was never acquainted with ? Shall parentshere be forced tocomplainwith the eagle in the fable, that theyare ſmittentotheheart, by an arrowwingedwith their own feathers ? Or, as a tree cleft in pieces by the wedges that were made of its own body ? God forbid.

To prevent fuch fad occaſions of complaints as theſe, I de. fire all that ſuſtain the relation of children, intowhoſe hands providence ſhall caft this diſcourſe, ſeriouſly to ponder this ex ample of Chriſt. propofed for their imitation in this point..

Wherein we ſhall firſt confider what dutics belong to the rela- * Τρεις συζύξεις εξ αν οικια συν ισααι.

Arift.

† Optimus in unoquoque genere est regula et menfura cætero-

SERM . XXXI.

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tionofchildren: ſecondly, how Chriſt's example enforces thote duties, andthen fuitably apply it.

First, Let us examine what duties pertain to the relation of children : and they are as truly, as commonly, branched out into the following particulars .

First, Fear and reverence aredue from childrentotheir parents, by the expreſs command ofGod, Lev. xix. 3. Ye ſhall fear every man his mother and his father. The HolyGhoft purpoſely inverts the order, and puts the mother firſt, becauſe the, by reason of her blandithments, and fond indulgence, is moſt ſubject tothe irreverence and contempt ofchildren. God hath cloathed parents with his authority.

They are intrufted byGod with them, and are accountable to him for the fouls and bodies oftheir children : and he expects thatyou reverence them, although, in respect of outward eſtate, or honour, you benever fomuch above them.

Jofeph, though lord of Egypt, bowed down before his aged father, with his face totheearth,

Gen. xlviii . 12. Solomon, the moſt magnificentandglorious king that ever ſwayed a ſcepter, whenhis mothercame to ſpeakwith him. for Adonijah, he roſe up to meet her, andbowed himself to her, and cauſed a feat to be ſet up for the king's mother, and ſet her uponhis right hand, 2 Kings ii. 19.

Secondly, Dear and tender love is due from children to their parents: and to thew how strong and dear that love ought to be, it is joined with the love you have for your own lives ; as appears in that injunction, to deny both for Chriſt's fake, Mat. x. 37. The bonds ofnature are strong and direct betwixt parents and children. Whatis thechild, butapiece ofthe parent wrapped up in another skin ? O the care, the coſt, the pity, the tenderneſs, the pains, the fears they have expreſſed for you.

It is worse than Heathenith ingratitude, not to return love for love.

This filial love is notonly in itſelfaduty, butſhouldbe the root or ſpring of all yourduties to them.

Thirdly, Obedience to their commands is due to them, by the Lord's ſtrict and ſpecial command, Eph. vi. 1. " Children obey your parents in the Lord, for this is right; honour thy father andthy mother, which is the first commandmentwith promife."

Filial obedience is not only founded upon the poſitive law of God, but alſo upon the law ofnature: for, though the ſubjection of children to parents is due to them by natural right; therefore, faith the apostle, this is right, (i. e.) right both according to natural and poſitive law.

However, this fubjection and obedience is not abſolute and univerſal. God has notdivested himselfofhis own authority, to cloath a parent with it.

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Your obedience to them must be "in the Lord," (i.e.) in ſuch things as they require you to do in the Lord's authority. In things confonant to that divine andholy will, towhich they, as well as you, must be fubject; and thereinyou must obey them .

Yea, even the wickedness ofa parent exempts not from obedience, where his command is not fo. Nor, on the other ſide, muſt the holiness of a parent fway you, where his commands andGod's are oppofite. Inthe former cafe, the Canonifts * have determined, " thatthecommand mustbe diftinguished from the perfon."

In the latter, it is a good rule, " My parents muſt " be loved, but myGod must be preferred."

Yield yourſelves, therefore, chearfully toobey all that which theylawfully enjoin, and takeheed ofthat black character, fixed onthe Heathens, who know notGod, be not found upon you,

" diſobedience to parents," Rom. i. 30. Remember , your difobedience to theirjuſt commands rifes higher, muchhigher, than an affront to their perſons authority; it is disobedience to God himſelf, whoſe commands fecond, and ſtrengthen theirs upon you.

Fourthly, Submiſſion to their difcipline, and rebukes, is alfo yourduty,Heb. xii. 9. " Wehad fathers of our own fleth that " corrected us, and we gave them reverence."

Parents ought not to abuſe their authority. " Cruelty & in them is a great fin, " wrath and rebellion, in a child, against his parents, is mon.

" ſtrous." It is ſtoried of Elian, thathavingbeen abroad, at his return, his father afſked him what he hadlearned fince he went fromhim; he answered, you will know ſhortly. I havelearned to bear your anger quietly, and ſubmit to whatyou pleaſe toinflict.

Two confiderations ſhould eſpecially mould others into the like frame, eſpecially to their godly parents.

The end for which, and the manner in which they manifeft their anger to their children. Their end is tofave yourfouls from hell. They judge it better for you to hear the voice of their anger, than the terrible voice of the wrath of God: to feel their hand than his. They know, ifyou fall into thehands of the livingGod, will be handled in another manner.

And for the manner in which they rebuke and chaften, it is with griefin their hearts, and tears intheir eyes.

Alas, it is no delight to them to croſs, vex, or afflict you.

Were it not mere * Officium a perfona difcernendum.

Amandus geniter, fedpræponendus Creator.

† Savitiapatris infiliosgravepeccatum,fed irafilii in patrem, grave monirum.

SERM. XXXI.

The Fountain of Life. confcience oftheir duty toGod, and tenderlove to your fouls, theywould neither chide nor ſmite : and when they do, howdo they afflict themselves, in afflictingyou ! When their faces are fullofanger theirbowels arefullofcompaffionfor you; andyou have no morereaſon toblame them for what theydo, than if theycryout,andviolentlyſnatchatyou,whentheyfeeyouready tofallfrom thetopofarock.

Fifthly, Faithfulnesstoall theirintereſtsisdue tothem, bythe natural and poſitive lawofGod. What inyou lies, you are bound topromote, not towaſte and ſcatter their ſubſtance : tớ affift, not to defrandthem.

Whoſo robbeth his father or mother, and faith, it is no tranfgreffion, the ſame isacompanionof adeftroyer, Prov. xxviii. 24. This, faith one, as far excels your wronging another, as parricide is agreater crime than manflaughter, or as Reuben's inceſt wasbeyond common fornication.

Godnevermeant you should grow up aboutyour parents, as fuckers abouta tree, to impoverish the root 1.

But for a child, out ofa covetouſneſs after what his parents have, ſecretly to with their death is aſin ſo monftrous, as ſhould not be once named,much lessfound, amongperfons profeſſing Chriſtianity.

To defire their death, fromwhomyou had your life, is unnatural wickedness; to diſpoſe of their goods, much more ofyour felves, without their conſent, is (ordinarily) the greatest injustice tothem.

Children are obligedtodefend the eſtate andperfons oftheir parents with the hazard oftheir own. As arrows are in thehand of amighty man, ſo are children of the youth. Happy is theman that hath his quiver full ofthem. They ſhall not be ashamed, but they ſhall ſpeakwith the enemy in thegates.

Plal. cxxvii. 5.

Sixthly, Andmore eſpecially, requital ofall that love, care, andpains theyhave been at for you, is your duty fo far as God enablesyou, and thoſe thingsare requitable, 1 Tim. v. 4. " Let

" them learn to ſhew piety athome, andrequite their parents."

Theword is αντιπίλαργειν, and ſignifies toplaythe ſtork, toimitate that creature of whom it is faid, that theyoung do tenderly feedtheoldones, when theyare no longer able to flyabroad, and provide for themselves. Hence thoſe thatwant bowels of natural affection to their relations, are faid tobearoργοι, Rom. i.

30.worſe than ſtorks. Oh, it is aſhame that birds and beasts

† Filius ante diem patrios inquirit in annos.

Ovid. Metam. lib.r.

Theſon impatientenquires intohisfather'syears.

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ſhould ſhew more tenderness totheirdams,than children totheir parents.

It is a ſaying frequent among the Jews *, "A child ſhould " rather labour at the mill than fuffer his parents to want †. "

And to the ſame ſenſe is that other ſaying, " Your parents muſt " be ſupplied by you, if you have it ; ifnot, you ought to beg

" for them, rather than fee them periſh."

It was both the comfort and honour of Joſeph, that God made him an inſtrument ofſo much fuccour and comfort to his aged father, and diſtreſſed family, Gen. xlvii. 13.

And you are alſo to know, that what you do for them, is not in the way of an alms, or common charity.

For the apoſtle faith, it isbut your requiting them, and that isjuſtice, not charity. And it can never be a full requital.

Indeed the apostle tells us, 2 Cor. xii. 14.

That parents lay up for their children, and not children for their parents, and ſo they ought; but, ſure, ifprovidence blaſt them, and bleſs you, an honourable maintenance is their due.

Even Chriſt himself took care for his mother.

Secondly, You have had a brief account ofthe duties of this relation ; next, let us confider how Chriſt's example, who was ſo ſubject to them in his life, Luke ii. 51. and ſocareful to provide at his death, enforces all thoſe duties upon children, eſpeciallyupon gracious children. And this itdoth twoways, both as it hath the obliging power of a law ; and, as he himselfwill oneday fit in judgment to take an account how we have imitated him in theſe things.

First, Chriſt's example inthis hath the force and power of a law, yea, a law of love, or a law lovingly conftraining you to an imitation of him.

If Chriſt himself will be your pattern, if Godwillbe pleaſed totake relations like yours, and gobefore you in thediſcharge of relative duties ; Oh, how much are you obliged to imitate him, and tread in all his footſteps ! This was byhim intended as a preſident, or pattern, to facilitate and direct your duties.

Secondly, He will come to take an account how you have anfwered the pattern of obedience, and tender care he fet before you in the days of his flesh.

What will the disobedient plead in that day ? He that heard the groans of an afflicted father or mother, will now come to reckon with the disobedient child for them : and, the glorious example of Chriſt's own obedience to, and tenderness ofhis relations, will, in that day, condemn and * Vel in piſtrino laboratefilium debere, ut parentibusfubveniat.

+Honorandi parentesfihabes,finonhabespotius mendicandum.

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aggravate, filence and shame ſuch wretched children as ſhall ſtand guilty before his bar.

Inference 1. Hath Jeſus Chriſt given ſuch a famous pattern ofobedience, and tenderneſs to parents ? Then there can be nothing of Christ in ſtubborn, rebellious, and careless children, that regardnot the good or comfort of theirparents. The children of diſobedience cannot be the children ofGod.

Ifprovidence directs this to the hands of any that are ſo, my hearts defire and prayer for them is, that the Lord would ſearch their fouls by it, and diſcover their evils to them, whilst they ſhall read the following queries.

First Query, Have you not been guilty offlighting your parents by irreverent words or carriages ; the old man orwoman ?

To ſuch I commend the conſideration of that ſcripture, Prov. xxx. 17. which, methinks, ſhould be to them as the hand-writing that appeared upon the plaifter ofthe wall to Belteſhazar.

" The eye that mocketh at his father, and deſpiſeth to obey his " mother, the ravens of the valley ſhall pick it out, and the " young eagles ſhall eat it." That is, they ſhall be brought to an untimely end, and the birds of the air ſhall eat that eye, that had never ſeen but for that parent that was deſpiſed by it.

It may be you are vigorous and young, they decayed and wrinkled with age : but, faith the HolyGhost, " Deſpiſe not

" thy mother when she is old," Prov. xxiii. 22. Or when the is wrinkled, as the Hebrew ſignifies.

Itmaybe you are rich, they poor ; own, and honour them in their poverty, and deſpiſe themnot. Godwill requite it with his hand ifyou do.

Second Query, Have you not been diſobedient to the commands of parents ? a ſon of Belial is a ſon of wrath, if God give not repentance to life.

Is not this the blackbrand ſet upon the Heathens, Rom. i. 30 ? Have not many repented this upon a ladder, with a halter about their necks ? Wo to him thatmakes afather or mother complain, as the tree in the fable, that they are cleft aſunder with the wedges that are cut out of their own bodies .

Third Query, Haveyou not riſen up rebelliouſly against, and hated your parents for chaftening your bodies, to ſave your fouls from hell ? Some children (faith one) will not take that from a parent, which beasts, yea, and ſavage beafts too, bears and lions , will take from their keepers.

What is this but to refift anordinance ofGod for your good ? and, in rebelling against them, to rebel against the Lord ? Well, ifthey do not,

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God will takethe rod intohis ownhand, and him you ſhall not refift.

FourthQuery, Have you not been unjust to your parents, anddefrauded them ? firſt, help to make them poor, and then deſpiſe them becauſe they are poor. O horrid wickedneſs !

What a complicated evil is this ! Thou art, in the language of the ſcripture, a companion with deſtroyers, Prov. xxviii. 24.

This is the worst of theft, inGod's account.

You think you may make bold with them, but how bold do you make with confcience, andthe command ofGod?

Fifth Query, Areyou not, or haveyou notbeenungrateful to parents ? Leaving them to ſhift for themselves, in thoſe ſtraits you have helped to bring them into. O conſider it, children, this is an evilwhich God will furely avenge, except ye repent, What ! tobe hardened against thine own fleſh ! to be cruel to thine own parents, that with so much tendernefs fed thee, when elſethou hadſt periſhed ! Iremember Luther gives us a ſtory of one, (and oh that it might be a warning to all that hear it), who having made over all that he had to his ſon, referving only a maintenance for himself; at laſt his fon deſpiſed him, and grudged him theverymeathe eat ; and one daythe father coming in, when the fon and his wife were at dinner upon agooſe, they shuffled the meat under the table : but fee the remarkable vengeance ofGod, upon this ungracious, unnatural fon: the goofe was turned into a monstrous toad, which ſeizedupon this vile wretch, and killedhim.

Ifany of you be guilty oftheſe evils, to humble you for them, and reclaim you from them, I defire theſe ſix confiderations maybe laid to heart.

First, That the effects of your obedience, or diſobedience, will ſtick upon you and yours tomanygenerations.

Ifyoube obedient children in the Lord, both you and yours may reap the fruits of that your obedience, in multitudes of ſweet mercies, formany generations. So runs thepromise, Eph. vi. 22.

" Honour thy father and mother, which is the firſt command.

" mentwith promise, that it may be well with thee, and thou " mayeſt live long on the earth."

You know what an eye of favour God caſt upon the Recabites for this, Jer. xxxv. 8 . from the 14th to the 20th verſe: and as his bleſſings are, by promiſe entailed on the obedient, ſo his curſe upon the difobedient, Prov. xx. 20. " Whoso curſeth his father or his mo- " ther, his lamp ſhall be put out inobfcure darkness;" i. e. thelampofhis life quench'd bydeath, yea, fayothers, andhis foul alſoby the blackneſs ofdarkneſs inhell.

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42F Secondly, Though other fins do, this ſin ſeldomeſcapes examplary punishment, even in this world.

OurEngliſh hiſtory tells us of a yeoman of Leiceſter-ſhire, who had made over all hehad to his ſon, topreferhim in marriage, referving only a bare maintenance at his fon's table: afterward, upon formedifcontent, the ſon bid his father get out ofhis house.

The next dayMr. Goodman,the minifter of the pariſh, meeting the young man, walking about his ground, asked him, How he did? He anſwered, Very well; but before the miniſter was gone far fromhim, his bowels fell out, which he carried in his hands, got to his houſe, ſent for Mr. Goodman. bitterlybewailed his

Tinagainsthis father, and ſo died. And Dr. Taylor, in his great exemplar, tells us of another, that, upon diſcontent with his father, wiſhed the houſe might be on fire, if ever he came any more into his father's house: afterwards, coming in, it was fired indeed, and this wicked fon only confumed. I could multiplyinſtances of this nature, (for indeed the righteous judgment ofGod hath multiplied them), but this only for a taſte.

Thirdly, Heathens willriſe upin judgment against you, and condemnyou .

They never had ſuch precepts nor precedents as you, and yet ſome of the better natured Heathens would have rather choſendeath, than todo as you do.

You remember the ſtory of Croefus hisdumb fon, whoſe dear affections couldmakehim ſpeak when he ſaw Croeſus in danger ; though he never ſpake before, yet then he could cry out, " Odo not " kill my father !" But what speak I of Heathens ! the ſtork in the heavens, yea, the beasts of the earth, will condemn the dilobedience ofchildren.

Fourthly, These are fins inconſiſtent with the true fear of God, in whomsoever they are found.

That a man is indeed, which he is in his family, and among his relations. Hethat is abad child, can never be a good Chriſtian.

Either bring teſtimonies of your godlineſs fromyour relations, or it maybewell ſuſpected tobe no better than counterfeit. Never talk ofyour obedience toGod, whilst your difobedience to the juſt commands ofparents gives you the lie.

Fifthly, A parting time is coming, when death willbreakup the family ; and when that time cones, oh,how bitter will the remembrance of theſe things be ! whenyou ſhall fee a father or amother lying by the wall, what a cut will it be to remember your miscarriages and evils ! They are gone out of your reach, youcannotnow, ifyou would, givethemany fatisfaction forwhat youhavedone against them ; but,oh, howbitterwill the remembrance oftheſe things be, at ſuch a time ! Surely, this willbe

SERM . XXXI.

The Fountain of Life . moreunſupportable toyou thantheirdeath,ifthe Lordopenyour eyes, and give you repentance ; and ifnot, then,

Sixthly, What a terriblethingwill itbe, tohave a father or mother come in as witneſſes against you at Chriſt's bar ? As well as they lovedyou, andas dear as you were tothem inthis world, theymust give evidence e against you then. Now, what afearful thing is it for you but to imagine yourparents to come before the Lord, and ſay, Lord, Ihave given this child many hundred reproofs for fin; I have counſelled, perfuaded, and ufedall means to reclaim him, but in vain; he was a child of diſobedience, nothing could work upon him : What think you ofthis?

Inference2, Haveyou ſuch a pattern of obedience, and tender love to parents ? Then, Children, imitateyourpattern, as it becomes Christians, andtake Chriſt foryour example. Whatsoever yourparents be, ſee that you carry it towards them becoming ſuch as profeſs Chriſt .

First, Ifyour parents be godly, O beware ofgrieving them by any unbecoming carriage.

Art thou a Chriſtian indeed ? thou wilt then reckon thyself obliged in adouble bond, both of grace and nature, to them : O what a mercy would fome children eſteem it, ifthey hadparents that feared the Lord, as you have !

Secondly, If they be carnal, walk circumſpectly, in the moſt precife and punctual diſcharge ofyour duties ? for how knoweſt thou, O child, but hereby thou mayeſt win thy parents ? Wouldſt thou but humbly, and ſeriously intreat, and perfuade them to mind the ways ofholiness, ſpeaking to them at fit ſeaſons,with all imaginable humility and reverence, infinuatingyour advice to duties, or trouble for their evils, rather by relating ſome pertinent hiſtory, or propoſing ſome excellent example, leaving their own confcience todraw the conclufion, and make application, than todo it yourſelves; it is poſſible they may ponder your words in their hearts, as Mary did Chriſt's, Luke ii. 49, 51. And would you but back all this with your earnest cries to heaven for them, and your own daily example, that they may have nothing from yourſelves to retort upon you ; and thus waitwith patience for the desired effect : O what bleſſed inſtruments might yoube oftheir everlaſtiug good !

Inference 3. To conclude, Let those that havefuch children as fear the Lord, and endeavonr to imitate Christ in those duties, account them a fingular treasure and heritagefrom the Lord, and give them alldue encouragement to their duties.

How many have no children at all, but are as a dry-tree !

SERM . XXXI .

The Fountain of Life. and how many have ſuch as are worse than none ? The very reproach and heart-breaking of their parents, that bringdown their hoary heads with forrow to the grave.

IfGodhave given you the bleſſing ofgodly children, you can never be ſufficiently ſenſible of, or thankful for fuch a favour. O that everGod ſhouldhonour you to bring forth children for heaven ! what a comfort muſt this be to you, whatever other troubles you meet with abroad, when you come home among godly relations, that are careful to ſweeten your own family to you by their obedience ! eſpecially, what a comfort is it, when you come to die, that you leave themwithin the covenant, entitled to Chriſt, and ſo need not be anxious how it ſhall be with them when you are gone ? Take heed of diſcouraging or damping ſuch children from whom ſo much glory is like to rife toGod, and fomuch comfort to yourſelves.

Thus let Chriſt's pattern be improved, who went before you in fuch eminent holineſs, in all his relations, and left you an example that you should follow his ſteps.

SERMONXXXII.

Opens the thirdofCHRIST'S laſt Wordsuponthe Croſs.

LUKE xxiii . 43. And Jefus faid unto him, Verily Isay unto thee, to-day thou shalt be with me in paradise.

IN this ſcripture you havethe third excellent ſayingofChriſt upon the croſs, expreſſing the riches of free grace to the penitentthief : a man thathad ſpent his life in wickedneſs, and for his wickedneſs wasnow to loſe his life.

His practice had been vile and prophane, but now his heart was broken for it ; he proves a convert, yea, the firſt fruits of the blood of the croſs.

In the former verſe he manifeſts his faith, " Lord, re- " member me, whenthou comeft into thy kingdom."

In this Chriſt manifeſts his pardon and gracious acceptance of him ;

" Verily I ſay unto thee, to-day ſhalt thou be with me in pa- " radiſe."

In which promiſe are confiderable, the matter of it, the perſon to whom it is made, the time ſet for its performance, and the confirmation of it for his full fatisfaction.

First, The matteror fubſtance of the promife made by Chriſt, viz. That he shall be with him in paradise. By paradiſe he meansheaven itſelf, which is here ſhadowed to us by a place of

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delight and pleasure.

This isthe receptacleofgracious fouls, when ſeparatedfromtheir bodies. Andthat paradife fignifies heaven itſelf, and not a third place, as fome of the fathers fondly imagine, is evident from 2 Cor. xii. 2, 4. where the apoftlecallsthe ſame placebythe names ofthe third heaven, and the paradife.

This is the place of bleffedneſsdefigned for the people ofGod.

So you find, Rev. ii . 7. "To him thatover.

" cometh will Igive toeat ofthe tree of life, which is in the " midſt oftheparadife ofGod;" i.e. tohave the fulleftandmoft intimate communion with Jeſus Chrift in heaven. And this is the ſubſtance of Chrift's promise to the thief: Thou, i. e. thou in ſpirit, or thou inthe nobleft part, thy foul which here bears the image of the whole perſon, "Thou shalt bewith me inpa- " radife."

Secondly,The perfon towhomChriſt makes this excellent and glorious promife: itwas to one that hadlived lewdly and prophanely ; a very vile andwretchedman, in allthe formerpart of his time, and, for his wickedness, nowjuſtlyundercondemnation; yea, toone that had reviled Chriſt, after that fentence was executedonhim. However,now at laſtthe Lordgavehimapenitentbelievingheart. Now, almoſt atthe lastgaſp,he is foundly, in an extraordinaryway converted; and,being converted, he owns and profeſſes Chriſt amidst all the ſhame and reproach ofhis death ; vindicates his innocency, and humbly fupplicates for mercy ; " Lord, remember me, when thou comeſt into thy

" kingdom."

Thirdly, The fet time for the performance ofthis gracious promiſe to him : To-day, this veryday, ſhalt thou be with me in glory : Not after the refurrection, but immediately from the time of thy diffolution, thou shalt enjoybleſſedneſs. And here I cannot but detect the cheatofthoſethatdeny animmediate ſtate of glory to believers afterdeath; who, (tothe endthis fcripture mightnot ſtand infulloppoſition to their, as uncomfortable, as unfound opinion), loſe the whole frame ofit, by drawing one pin, yea, by tranſpoſing butacomuna, putting it at the word day, which ſhould be at the word thee ; and ſo reading itthus, "Verily I say unto thee to-day," referringthe word day to the time that Chriſt made the promise, and not to the time of its performance.

But iffuch a liberty as this be yielded, what maynot men make the ſcriptures ſpeak ? There canbe nodoubt, but Chriſt, in this expreſſion, fixes the time for his happiness ; " To-day thou shalt be with me ."

Fourthly, and laftly, You havehere the confirmation andfeal ofthis moft comfortable promiſe to him, with Chrift's folemn

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afſeveration ; " Verily I ſay unto thee."

Higher ſecurity cannot be given.

I that am able to perform what I promise, and have not out-promiſed myſelf; for heaven and the glory thereof, are mine : I that am faithful and true to my promiſes, and have never forfeited my credit with any ; I fay it, I folemnly confirm it ; " Verily I say unto thee, to-day thou shalt be with 66 me in paradife."

Hence we have three plain obvious truths, for our inftruction and confolation.

Doct.

1. That there is afuture eternalstate, into whichfouls pass at death.

Doct. 2. That all believers are, at theirdeath, immediately received into a state ofglory, and eternalhappiness.

Doct. 3. ThatGod may, though hefeldom doth, prepare men for thisglory, immediately before theirdiffolution bydeath.

Theſe are the useful truths reſulting from this remarkable word of Chrift to the penitent thief.

We will confider and improve them in the order propoſed.

Doct.

1. That there is afuture eternalstate, into whichfouls pass at death.

This is a principal foundation-ſtone to the hopes and happineſs of fouls.

And feeing our hopes must needs be as their foundation and ground-work is, Ishall briefly eſtabliſh this truth by theſe five arguments.

The being ofaGod evinces it The ſcriptures of truth plainlyreveal it.

Theconfciences ofallmen have reſentments of it.

The incarnation and death of Chrift is but a vanity without it; and the immortality of human fouls plainly diſcovers it .

Argu.

1. The being of a God undeniably evinces a future ftatefor bumanfouls after this life.

For, it there be a God who rules theworld which he hath made, he must rule it by rewards and punishments, equally and righteoufly diftributed togoodand bad; putting a difference betwixt the obedient and difobedient, the righteous and the wicked.

To make a ſpecies of creatures capable of a moral government, and not to rule them at all, is tomake them invain, and is inconfiftent with his glory, which is the laſt end of all things To rule them, but not fuitably to their natures, conſiſts not with that infinite wisdom from which their beings proceeded, and by which their workings are ruled and ordered.

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viz. by rewards and punishments, andnot to perform, or execute them at all, is utterly incongruous with the veracity and truth of him that cannot lie : this were to impoſe the greatest

.. cheat in the world upon men; and can never proceed from the holy and trueGod.

So then, as he hath made a rational fortof creatures, capable ofmoral government by rewards and punishments; ſo he rules them in that way which is ſuitable to their natures, promiſing " it shall be well with the righteous, and ill

" with the wicked."

Theſe promiſes and threatnings can be no cheat, merely intended to ſcare and fright, where there is no danger, or encourage, where there is no realbenefit; but what he promiſes, or threatens, must be accomplished, and every word of God take place, and be fulfilled.

But 'tis evident that no ſuch diftinction is madeby the providence of God (at leaft ordinarily and generally) in this lite; but all things come alike to all; and as with the righteous, fo with the wicked. Yea, here it goes ill with them that fearGod ; they are opprefled ; they receive their evil things, and wicked men their good; therefore we conclude, the righteous judge ofthe whole earth, will, in another world, recompenfe to everyone according as his work ſhall be.

Arg. 2. Secondly, And as the very being ofGod evinces it, fo the fcriptures of truth plainly reveal it.

Theſe ſcriptures are the pandect, orsystem ofthe laws, for the governmentof men; which the wife and holy Ruler ofthe worldhath enacted and ordained for that purpoſe. And in them we find promifes made to the righteous, of a full reward for all their obedience, patience and fufferings, in the next life, or world to come ; andthreatnings, made against the wicked, ofeternal wrath and anguiſh, as the juſt recompence of their fin, in hell for ever,

Rom. ii. 5, 6, 7, 8 , 9, 10. " Thou treaſureſt up to thyfelf " wrath against the dayofwrath ; and revelation ofthe righte- " ous judgment ofGod; who ſhall render to every man according to his deeds: to them, who by patient continuance in " well-doing, feek for glory, and honour, and immortality,

" eternal life : but unto themthat are contentious, and obey " not the truth, but obey unrighteousness, indignation and " wrath, tribulation and anguish upon every foul of man that " doth evil, &c."

So 2 Theff. i. 4, 5, 6, 7. " So that we " ourſelves glory in you, in the churches ofGod, for your pa- " tience and faith in all your perfecutions and tribulations that 66 ye endure : which is (amanifeſt token) of the righteous judgment of God, that ye may be counted worthy of the "kingdom ofGod, for which ye alſoſuffer: feeing itis arighte-

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" ous thing withGod to recompenſe tribulation to them that " trouble you : and to you who are troubled reſt with us,

" when the Lord Jeſus ſhall be revealed from heaven in flaming " fire, &c."

To theſeplain teftimonies, multitudes might be added, if it were needful. Heaven andearth ſhallpaís away, but theſe words ſhall never paſs away.

Arg. 3. Thirdly, As the ſcriptures reveal it, ſotheconfciences of all men, have fome resentments of it.

Where is the man whoſe confcience never felt any impreſſions of hope, or fear, from a future world ? Ifit is faid, theſe may be but the effects and force ofdiſcourſe, or education ; we have read ſuch things in the ſcriptures, or have heard it by preachers; and ſo raiſe up to ourſelves hopes and fears about it.

Idemand, how the confciences of the Heathens, who have neither fcriptures nor preachers, came to be impreſt with theſe things ? Doth not the apoſtle tell us, Rom. ii. 15. " That their confciences in the " mean while work upon theſe things ?" their thoughts, with reference to a future ſtate, accufe, or else excuse, (i. e. ) their hearts are cheared and encouraged by the good they do, and terrified with fears about the evils they commit.

Whereas, if there were no ſuch things, confciencewould neither accuſe nor excuſe for good or evildone in this world.

Arg. 4. Fourthly, The incarnation anddeath ofChrist, is but a vanity without it.

What did he propoſe to himself, or what benefit have we by hiscoming, ifthere be nosuch future ſtate?

Didhe take our nature, and ſuffer ſuch terrible things in it for nothing ! Ifyou fay, Chriſtians have much comfort from it in this life: I anſwer, the comfortsthey have are raiſed by faithand expectation ofthe happiness tobe enjoyed, as the purchase of his blood, in heaven.

And ifthere be no fuch heaven towhich they are appointed,no hell from which theyare redeemed, they do but comfort themselves with a fable, and bleſs themſelves with a thing ofnought: their comfort is nogreater than the comfort of abeggar, thatdreams he is aking, and whenhe awakes, finds himselfabeggar ſtill.

Surely the ends of Chriſt's death were todeliver us from the wrath to come, I Theff. i. 10. not from an imaginary, buta real hell,tobring us toGod, I Pet. iii. 18. to be the author ofeternal ſalvation to them that obey him, Heb. v. 9.

Arg. 5. Fifthly and lastly, The immortality of humanfouls, puts it beyond all doubt.

The foul ofman, vailly differs from that of abeast, which is but a material form, and ſo wholly depending on, that itmust need periſh with the matter. But it

Hhh2

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is not ſo with us : Ours are reasonable ſpirits, that can live and act in a feparated ſtate fromthe body, Ecclef. iii. 21. " Who " knoweth the ſpirit ofman, thatgoth upward ; and the spirit

" ofa beaſt, that goeth downward to the earth?" For ifa man difputewhetherman be rational, this his verydiſputing itproves himto be ſo: ſo our disputes, hopes, fears and apprehenfions of eternity, prove our fouls immortal, and capable of that ſtate.

Inference 1. Is there an eternal ſtate into which fouls paſs after this life ? How precious then is present time, upon the improvement whereof that (tate depends. O what a hugeweight hath God hanged upon a small wire? God hath ſet us here in a ſtate of trial : " According as we improve theſe few hours,

" ſo will it fare with us to all eternity *."

Everyday, every hour, nay, every moment of your preſent time hath an influence into your eternity.

Do you believe this ? What ! and yet iquander away precious time fo carelessly, ſo vainly !Howdo theſethings confift ? When Seneca heard one promiſe to ſpend aweek with a friend that invited him, to recreate himself with him; he told him, he admiredhe ſhould make ſuch a raſh promife ! What (faid he) caft away ſo confiderable a part ofyour life ! How can you do it ? Surely, our prodigality in the expence of time, argues we have but little ſenie of great eternity.

Inference 2. How rational are all the difficulties, andfeverities of religion, whichſerve topromote andjecure a future eternal happiness ? So vaſt is the diſproportion betwixt time and eternity, things ſeen, andnot feen as yet, the prefent vanishing, and future permanent ſtate, that he can never be juſtly reputed a wiſe man, that will not let go the beſt enjoyment he hath on earth, if it ſtand in the way of his eternal happineſs.

Nor can that man ever eſcapethe juſt cenſure of notorious folly, who, for the gratifying of his appetite and present accomodation of his fleſh, lets go an eternal glory in heaven.

Darius repented heartily that he loſt akingdom for a draught of water, O, ſaid he, " for how short a pleaſure have I fold a king.

" dom!"

It was Mofes's choice, and his choice argued his wisdom; he choſe rather " to fuffer afflictions with the people

" of God, than to enjoythe pleaſures of fin, which arebut " for a feaſon," Heb. xi 25. Mendo not accounthim a fool, that will adventure a penny, upon a probability to gain ten

* Abhoc momentopendet æternitas.

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thouſand pounds.

But ſure the diſproportion betwixt time and eternity is much greater.

Inference 3. If there certainlybe ſuch an eternal ſtate into which fouls paſs immediately after death ; How great a change then dothdeath make upon every man and woman ? O what a ſerious thing is it to die ! 'Tis yourpaſſage out of the ſwift river of time, into the boundless and bottomleſs ocean of eternity.

You that now converſe with ſenſible objects, with men andwomen like yourſelves, enter then intothe world of ſpirits.

You that now ſee the continual revolutions ofdays and nights, paſſing away one after another, willthen be fixed in a perpetual NOW.

O what a ferious thing is death! You throw a caſt for eternity, when you die.

Ifyou were to caſt a dye for your natural life, O ! how would your hand thake with fear, howit would fall ? But what is that to this ?

The fouls of men are, as itwere, aſleep now in their bodies ; at death they awake, and find themselves in the world of realities.

Let this teach you, both how to carry yourſelves toward dying perfons when you viſit them; and to make everyday ſome proviſion for that hour yourſelves. Be ſerious, be plain, be faithful with others that are ſtepping into eternity ; be fo with your own fouls every day. O remember what a long word, what an amazing thing eternity is ! eſpecially confidering,

Doct. 2. That all believers are at their death, immediately received into a state of glory and eternalhappiness.

This daySoalt thou be with me.

This the Atheist denies : He thinks he ſhalldie, and therefore reſolves to live as the beasts that periſh.

Beryllus, and ſome others after him, taught, that there was indeed a future ſtate of happiness and miſery for fouls, but that they paſs not into it immediately upondeath and ſeparation from the body, but ſhall fleep till the refurrection, and then awake and enter into it.

But is not that foul afleep, or worfe, that dreams of a fleeping foul 'till the refurrection ? Are fouls ſo wounded and prejudiced by their ſeparation from the body, that they cannot ſubſiſt or act ſeparate from it? Or have they found any fuch conceit in the ſcriptures ? Not at all.

The fcriptures takes noticeof no ſuch interval; but plainly enough denies it, 2 Cor, v. 8. " We are confident, I ſay, and willing rather to be abfent

" from the body, and preſent with the Lord."

Mark it, no fooner parted from the body, but preſent with the Lord.

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Phil. i. 23. " Idefire to be diſſolved, and tobewith Chrift, "which is far better."

If his foul was to fleep till the refurrection, how was it far better to be diffolved, than to live?

Sure Paul's ſtate in thebodyhad been far better than his ſtate efterdeath, if this were fo; forhere he enjoyed much fweet communionwith Godby faith, but then he ſhould enjoy nothing.

IfIgo As To confirm this dream, they urge, John xiv. 3 . away, I will come again, and receive you to my self." if the time of Chrift's receiving his people tohimself, thould not come, until his ſecond coming at the end of the world.

But tho' he will then collect all believers into one body, and preſentthem folemnly to his Father; yet that hinders nor, but he may, as indeed he doth, receive every particularbelieving foul tohimself atdeath, bythe miniſtry of angels. And ifnot, how is it thatwhen Chrift comes tojudgment, he is attended with ten thousand ofhis faints, that ſhall followhim when he comes fromheaven ? Jude 14.

You seethen the ſcripture puts no interval betwixt the diffolution ofa faint, and his glorification : It speaks of the faints that aredead, as already with the Lord: And thewicked that are dead, as already in hell, calling themſpirits in prison, 1 Pet. iii. 19, 20. aſſuring us, that Judas went preſently to his own place, Acts i. 25. And to that ſenſe, is the parable of Dives and Lazarus, Luke xvi. 22 .

But let us weigh theſe four things more particularly, for our full fatisfaction in this point.

Arg. 1. First, Why ſhouldthe happiness of believers be deferred, fince they are immediately capable of enjoying it, as foon as feparated from the body ? Alas, the foul is ſo far from being affifted by the body (as it is now)for the enjoyment of God; that 'tis either clogg'd or hinderedby it: So ſpeaks the apoſtle, 2 Cor. v. 6, 8. " Whilst we are athome in the body,we

" are abſent from the Lord;" (i. e.) our bodies prejudice our fouls, obftruct andhinder the fulness andfreedom of their communion : When we part from the body, we go home to the Lord; then the foul is escaped as a bird out ofa cage or ſnare.

Here I am prevented by an excellent pen, * which hath judiciouily opened this point : To whoſe excellent obſervations I onlyadd this ; That if the entanglements, ſnares, and prejudices of the foul are ſogreat and many in its embodied eſtate, that itcannot fo freely dilate itſelf, andtake in the comforts ofGodby communion with him, then furely the laying aſide of * Mr. Shaw in his Farewel to Life.

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that clog, or the freeing of the foul from thatburden, canbe no bar to its greater happiness, which it enjoys in its feparated ftate.

Arg. 2. Secondly, Why ſhouldthe happiness andglory ofthe foul be deferred, unleſsGod had ſome farther preparative work todo upon it, before it be fit to be admitted into glory ? But, furely, there is no fuch work wrought upon it after its feparation by death: All that is done of that kind, is done here.

When the compofitum is diffolved, all means, duties, and ordinances are ceafed.

The working day is then ended, andnight come,whenno man can work, John ix. 3. To that purpoſe are thoſe words of Solomon, Ecclet, ix. 10. "Whatsoever thy hand

" findeth to do, do it with all thy might; for there is no wif- " dom, nor knowledge, nor device inthe grave whither thou

" goeft." So that our glorification is not deferred, in order to our fuller preparation forglory : Ifwe are not fit when we die, we can never be fit : All is done upon us that ever was intended to bedone ; for they are called, Heb. xii. 23. the ſpirits ofthe just made perfect .

Arg. 3. Thirdly ; Again, Why ſhould our ſalvation ſlumber, when the damnation of the wicked doth not fſlumber ? God defers not their miſery; and furely he willnot defeat ourglory. If hebe quick with his enemies,he willnot be flow and dilatory with his friends.

Itcannotbe imagined,buthe is as much inclined to acts offavour to his children, as to acts ofjustice to his enemies ; theſe are preſently damned, Jude 7. Acts i. 25. 1.

Pet. iii. 19, 20. And what reason why believers, yea every believer, as well as this in the text, ſhould notbe, that veryday in which they die, with Chrift in glory ?

Arg. 4. Fourthly, and lastly ; How do ſuch delays confift with Chrift's ardent deſires to have his people with him where he is, and with the vehement longings oftheir fouls tobe with Chriſt ? You may fee thoſe reflected flames oflove and defire ofmutual enjoyment betwixt the bridegroom and his ſpoufe in Rev. xxii. 17, 20. Delays make their hearts fick : The expectation and faithinwhich the faints die, istobe ſatisfied then :

And, furely, God willnotdeceive them.

Ideny not but their glory will be more compleatwhen the body, their abſent friend, is re-united, and made to ſhare with them in their happineſs :

Yet that hinders not, but mean while the foul may enjoy its glory, whilst thebody takes its reſt,and fleepsin thedust.

Inference 1. Are believers immediately with God after their diſſolution ? Then how furprizingly glorious will heaven be to believers ! Not that they are in it before they think of it, or

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are fitted for it; no, they have ſpent many thoughts upon it before, and beenlong preparing for it; but the fudenness and greatnessof the change is amazing to our thoughts.

For a foul tobe now here in the body, converfing withmen, living among ſenſible objects, and within a few moments tobewith the Lord; this houron earth, the next in the third heaven ; now viewing this world, and anon ſtanding among an innumerable company ofangels, and the ſpirits ofthe juſt made perfect : O what a change is this ! What ! but wink , and feeGod ! Commend thy thy soul to Chrift, andbe transferr'd in the arms of angels into the inviſible world, the world of ſpirits ! To live as angels of God! To live withouteating,drinking, ſleeping ! To be lifted up from a bed of fickneſs toa throne of glory ! To leave a finful, troubleſome world, a fick and painedbody, andbe in amoment perfectly cured, and feel thy self perfectly well, and free from all troubles and diſtempers ! You cannot think what this willbe ! Who can tellwhat fights, what apprehenfions, what thoughts, what framesbelieving fouls have,before the bodies, they left, are removedfrom the eyes of their dear furviving friends!

Inference 2. Are believers immediately with God after their diſſolution ? where then shall the unbelievers be, and in what statewill they find themselves immediately after death hath closed. their eyes ? Ah ! what will the cafe ofthem be that go theother way ?

To be pluck'd out of houſe and body, from among friends and comforts , and thruſt into endless miſeries, into the dark vault of hell ; never to fee the light of this world any more ; never to fee a comfortable fight; never to hear ajoyful found ; never to knowthe meaning of reſt, peace, or delight any more. what a change is here ! To exchange the ſmiles and honours ofmen, for the frowns aud fury of God: To be cloathed with flames, anddrink the pure unmixed wrath ofGod, who wasbut afew days ſince cloathed in ſilks, and filledwith the ſweetof the creature ? How is the ſtate ofthings altered with thee ! It was the lamentablecry ofpoor Adrian, when he felt death approaching : " Omy poorwandringfoul ! alas ! whither art thou going!

Where muſt thou lodge this night ! Thou shalt never jeſt more, never be merry more ! "

Your term in yourhouſes and bodies is out, and there is another habitation provided foryou ; but 'tis a diſmal one ! When a faint dies , heaven above is as it were moved to receiveand entertainhim ; athis coming, he is received into everlasting habitations, into the inheritance ofthe ſaints in light.

When an unbe- :

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The Fountain of Life. liever dies, we may fay ofhim, alluding to Ifa. xiv. 9. " Hell

"from beneath is moved for him, to meet him at his coming; " it ſtirreth up the dead for him." No more ſports, nor plays, no cups ofwine nor beds of pleaſure : The more of theſe you enjoy'd here, the more intolerable will this change be to you.

If faints are immediately with God, others must be immediately with Satan.

Inference 3. How little cauſe have they to fear death, who Soall he with Godsosoon after their death ? Some there are that tremble at thethoughts of death ; that cannot endure tohear its name mentioned; that would rather ſtoop to any mifery here, yea, to any fin, than die, becauſe they are afraid ofthe exchange.

But you that are interested in Chriſt, need not do fo; you can loſe nothing by the exchange the words Death, Grave, and Eternity, should have another kind of found in your ears, and make contrary impreſſions upon your hearts.

If your earthly tabernacles caſt you out, you shall not be found naked ; youhave " a building ofGod, an houſe not made

66 with hands, eternal in the heavens ;" and it is buta ſtep out of this into that. O what fair, ſweet, and lovely thoughts ſhouldyou have ofthat great and last change ! Butwhat ſpeak

I ofyour fearleſneſs ofdeath? Yourdutylies much higher than thatfar.

Inference 4. If believers are immediately with God, after their diffolution, then 'tis theirduty to long for their diffolution, andcaftmany a longing look towards theirgraves. Sodid Paul,

Idefire to be diffolved, and to be with Chrift, which is far better.

The advantages of this exchange are unspeakable : You have gold for brafs ; wine for water ; fubſtance for ſhadow; folid glory for very vanity.

Oh ! ifthe dust ofthis earth were but onceblown out ofyoureyes, thatyou mightfee the divine glory, howweary would you be to live ? How willing to die ? But then be sure your titlebe found andgood: Leave not ſo great aconcernment to the laſt: For, though it is confeffed, God maydothat in anhour, that never wasdone all your days, yer it is notcommon : Which brings to our third and last obſervatiρη,

Doct. 3. That Godmay, though be seldom doth, prepare Men for glory immediately before their diffolution by death.

There is one parable, and no more, that ſpeaks ofſome that were calledat the lasthour,Matt.xx. 9, 10. And there is this

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one inſtance in the text, and no more, that gives us an account ofa perſon ſo called. We acknowledge God may do it, his grace is his own, he may diſpenſe it how and where he pleaſeth :

We must always falve divine prerogative.

Who ſhall fix bounds, or put limits to free grace, butGod himself, whoſe it is ? Ifhe do not ordinarily ſhew fuch mercies to dying finners

(as indeed hedoth not) ; yet it is not becauſe he cannot, but becauſe he willnot; not becauſe their hearts are ſo hardenedby longcuſtom in fin, that his grace cannot break them, butbecautehe moſt juſtly withholds that grace from them.

When bleſſedMr. Bilney, the martyr, heard a miniſterpreaching thus :

O thou old finner, that haſt lain theſe fifty years rottingin thy fin, doſt thou think now to be saved ? That the blood of Chrift ſhall ſave thee ? O, ſaid Mr. Bilney, what preaching of Chriſtis this ! if I had heard no other preaching than this, what had become of me ? No, no, old finners, or young ſinners, great or ſmall finners, are not to be beaten off from Chrift, but encouraged to repentance and faith : For who knows but thebowels of mercy may yearn at laſt upon one that hath all along rejected it ? This thiefwasas unlikely ever to receive mercy,but afew hours before he died, as any perſon in the world could be.

But ſurely this is no encouragement toneglect the prefent ſeaſons of mercy, becauſeGod may ſhew mercy hereafter : Or to neglect the ordinary, becauſe God ſometimes manifeſts his grace in ways extraordinary.

Many I know, have hardened themſelves inways of fin, by this example ofmercy.

But what Goddidatthis time, for this man, cannot be expected tobedone ordinarilyfor us : And the reaſons thereof are.

Reaſon 1. First, Becaufe God hath vouchsafed us the ordinary and ſtanding means of grace, which this finner had not; and therefore we cannot expect ſuch extraordinary and unusual converfions as he had.

This poor creature never heard in all likelihood, one fermonpreached by Chrift, or any ofhis apoſtles :

He livedthe life of ahighwayman, and concerned nothimself about religion : But we have Chriſt preached freely, and conſtantly in our afſſemblies : We have line upon line, precept upon precept : And when God affords the ordinary preaching of the gofpel, he doth not use towork wonders.

When Ifrael was in the wilderness, thenGod gave them bread from heaven, and clave the rocks to give them drink ; but when they came to Canaan, where they had the ordinary means ofſubſiſtence, the Manna ceased .

Reaſon 2. Secondly, Such a converfion as this, maynot be

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ordinarily expected by any man, becauſe ſuch a time as that will never come again : it is poſſible, if Chriſt were to die again, and thou to be crucified with him, thou mighteſt receive thy converfion in ſuch a miraculous and extraordinary way ; but Chrift dies no more; ſuch a day as that will never come again Mr. Fenner, in his excellent diſcourſe upon this point, tells us, That as this was an extraordinary time, Chriſt being now to be inſtalled in his kingdom, and crowned with glory and honours ; ſo extraordinary things were now done ; as when kings are crowned, the ſtreets are richly hanged, the conduits run with wine, great malefactors are then pardoned, for then they ſhew their munificence and bounty ; it is the day ofthe gladneſs of their hearts.

But let a man come at another time tothe conduits, he ſhall find nowine, but ordinary water there.

Let aman be in thejail at another time, andhe may be hanged ; yea, and have no reaſon but to expect and prepare for it.

What Chriſt did now for this man, was at an extraordinary time.

Reaſon 3. Thirdly, Such a converſion as this may not ordinarily be expected; for as ſuch a time will never come again, fo there will never be the like reaſon for fuch a converfion any more : Chriſt converted him upon the croſs, togive an inſtance of his divine power at that time, when it was almoſt wholly clouded : Look, as in that day the divinity of Chriſt brake forth in ſeveral miracles, as the preternatural eclipse of the fun, the great earthquake, the rending of the rocks and vail ofthe temple; ſoin the converfionofthisman in fuch an extraordinary way, and all, to give evidence of the divinity of Chrift, and -

provehim to be the Son of God whom they crucified: butthat is now ſufficiently confirmed, and there willbeno more occafion for miracles to evidence it.

Reafon 4. Fourthly, None hath reaſon to expect the like converfion, that enjoys the ordinary means ; becauſe, though in this convert we have a pattern of what free grace can do, yet, as divines pertinently obſerve, it is a pattern without a promiſe; God hath notadded any promise to it, that ever he will do fo for any other : and where we have not a promise to encourage our hope, our hope can ſignifybut little tous.

Inference 1. Let those that have found mercy in the evening of their life, admire the extraordinary grace that therein hath appeared to them. O that ever God ſhould accept the bran, when Satanhath had the flour of thy days ! The fore-mentiLii 2

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oned reverend author telisus of one Marcus Caius Victorius, avery aged man inthe primitive times, who was converted fromHeathenismto Chriftianity in his old age.

This man came to Simplicianus, a minifter, andtold him, he heartily owned and embraced the Chriftian faith .

Butneither henor the church would truſt him for a long time; and the reason was, the un uſualneſs ofa converfion at ſuch aage.

Butafter he had given them good evidence of the reality thereof, there were acclama tions and finging of plalms, the people every where crying

Marcus Caius Victorius is become a Chriftian, This was written for awonder ! Oh ! ifGod have wrought fuch wondrous falvations for any ofyou , what cauſehave you todo more for hím than others ! What ! to pluck you out ofhell whenone foot was in ! To appear to you at last, when fo hardned by long cuſtom in fin, that one might say, " Can the Ethiopian

" change his ſkin, or the leopard his ſpots ?" Oh ! what riches ofmercy have appeared to you !

Inference 2. Let this convince andtartlefuch, aseven to their grayhairs, remain in an unconvertedstate, who are where they were when theyfirst came into the world, yea, ratherfarther off by much.

Bethink yourselves, ye that are fullofdays, and fulloffin, whole time is almoſt done, and your great work not begun : who have but a few fands more in the upper part of the glafs ta rundown, and then your converfion will be impoffible : your fun is fetting ; your night is coming ; the ſhadows ofthe even ing are ſtretched out upon you ; you have one foot in the grave, and the other in hell : O think, if all fenfe and tenderness be hot withered up as well as natural verdure ; think with yourſelves, how fad acafeyou are in: God may do wonders, but theyare not ſeen every day, thenthey would ceafe tobewondered at: O ftrive, ſtrive, while you have alittle time, and a few helps and means moré ſtrive to get that work accomplished now that was never done yet; defer it no longer, you bavedone ſo too much already.

Itmaybe (to uſe * Seneca's expreſſion) you have been theſe fixty, ſeventy, or eighty years, beginning to live, about to change your practice ; but hitherto you ſtill continue the fame.

Do not you fee how Satan hath gulled, and cheated you with vain purpoſes, 'till he hath brought you to the very brinks of the grave and hell ? O it is time how to make a ſtand, and paufe a littlewhereyou are, and towhat hehathbrought you.

* Semper vilturi.

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The Lord at last give you an eye to fee, and anhearttoconfider.

Inference 3. Lastly, Let this be a calland caution to allyoung ones to begin with God betime, and take heed ofdelays tillthe last, soasmany thousands have done before them to their eternal ruin.

Now is your time, ifyou defire to be in Chrift ; ifyou haveany ſenſe of the weight and worth of eternal things upon your hearts : I know your age is voluptuous, and delights not in the ferious thoughts ofdeath and eternity: you are more inclined to mind your pleaſures, and leave theſe grave and ferious matters to old age : but let me perfuade you againſt that, by thefe confiderations.

First, O fet to the buſineſsof religionnow, becauſe this isthe moulding age . Now your hearts are tender, and your affections

Howing : now is the time when you are moſt likely to be wroughtupon.

Secondly, Now, becauſe this is the freest part of your time.

It is in the morning ofyour life, as in the morning ofthe day : ifaman have any buſineſs to be done, let him take the morning for it; for, in the after-part of the day a hurry ofbutineſs comes on, ſothat you either forget it, or wantopportunity for it:

Thirdly, Now,becauſe your life is immediately uncertain ; youare not certain that ever you ſhall attain the years ofyour fathers: there are graves inthe church-yard juſt ofyourlength ; and ſkulls ofall forts and fizes inGolgotha, as the Jews proverb is.

Fourthly, Now, becauſe God willnotspareyou becauseyou are but young finners, little finners, if you die Christless.

If you are not, as you think, old enough to mindChriſt, furely, if you die Chriſtleſs, you areold enough to be damned ; there is the ſmall fpray, as well as great logs in the fire ofhell.

Fifthly, Now, becauſe your life will be the more eminently ufeful, and ferviceable to God, when you know him betime, and begin with him early.

Auſtin repented, and to have many thoufands ſince him, that he began ſo late, and knewGod nofooner.

Sixthly, Now, becauſe your life will be the sweeter to you, when the morning ofit is dedicated to the Lord.

The firſt fruits fanctify the whole harvest : this will have a ſweet influence into allyour days, whatever changes, ſtraits, ortroubles youmayafterwards meet with.

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SERM XXXIII.

SERMONXXXIII.

Opens the fourth excellent Saying ofCHRIST upon the Crofs.

MAT. xxvii. 46. And about the ninth hour Jesus cried with a loud voice, faying, Eli,Eli, lama ſabachthani ; that is tosay,

MyGod, myGod, why hast thou forfaken me ?

T HIS verſe contains the fourth memorable ſaying ofChrift upon the croſs ; words able torend the hardest heart in the world: it is the voice of the Son ofGod in an agony * : his fufferings were great, very great before, but never in that extremity as now; whenthis heaven-rending andheart-melting out-cry brake from him upon the croſs, Eli, Eli, lamafabachthani? In which are confiderable, the time, matter, and manner of this his ſadcomplaint.

First, Thetimewhenit was uttered, " aboutthe ninth hour,"

(i. e.) about three of the clock after noon.

For as the Jew's divided the night into four quarters, or watches ; ſo they divided the day, in like manner, into four quarters, or greater hours : which had their names from that hour of the day that cloſed the quarter.

So that beginning their account of their leffer hours from fix in the morning, which with themwas the firſt, their ninth hour answered to our third after noon. this isheedfully marked by the evangeliſts, on purpoſe to ſhew

And

us how long Chriſt hanged in diſtreſs upon the croſs, both in foul and body, which at least was full three hours : towards the end whereof his foul was ſo filled, diſtreſſed, and overwhelmed, that this doleful cry brake from his foul, in bitter, anguish,

My God, myGod ," &c.

Secondly, The matter of the complaint.

It is not of the cruel tortureshe feltin hisbody, nor of the ſcoffs and reproaches of his name; he mentions not a word of theſe, they were all swallowed up in the ſufferings within, as the river is fwalowed up in the fea, or the leſſer flame in the greater.

He ſeems to neglect all theſe, and only complains ofwhat was more burdensome than ten thousand croſſes : even his Father's deferting him, " MyGod, my God, whyhaft thouforſaken me ?"

* I know theſe are the words ofone in agony, and in the utmoſt anguiſh of foul.

Heinfius on the place.

SERM . XXΧΙΙΙ .

The Fountain of Life.

It is amore inward trouble that burdens him, darkness uponhis fpirit, the hidings ofGod's face from him, an affliction he was totally a ſtranger to till now ; here he lays his hand in this complaint.

This was the painedplace, to which he points in this dolorous outcry.

Thirdly, The manner in which he utters his fad complaint, and that was with a remarkable vehemency, " he cried with a " loudvoice," not like a dying man, inwhomnaturewas ſpent, butas one full ofvigour, life, and ſenſe. He gathered all his ſpirits together, ſtirred up the whole power ofnature, when he made this grievous outcry.

There is in it alſo an emphatical reduplication, which ſhews with what vehemency it was uttered; not ſingly, myGod, buthe doubles it, " MyGod, my

" God," as diſtreſſed perſons uſe to do.

So Eliſha, when Elijah was ſeparated fromhim by thechariots and horſes offire, cries out, My father, my father."

Nay, moreover, to increaſe the force and vehemency of this complaint, here is an affectionate interrogation,

Why haft " thou forſaken me ?" Queſtions, eſpecially ſuch as this, are full offpirits.

It is as if he were ſurprized by the ſtrangeness ofthis affliction: and rouſing up himselfwith an unusual vehemency, turns himself to the Father, and cries, Why ſo, my

Father? O what doſt thou mean by this ? What ! hide that face from me that was never hid before ! What ! and hide it from menow, in the depth ofmyother torments and troubles !

O what new, what ſtrange things are thefe! Laſtly, here is an obſervable variation of the language in which this aftoniſhing complaint was uttered; for he ſpeaks both Hebrew and Syriac in one breath, Eli, Eli, lama, are all Hebrew, fabachthani is a Syriac word, used here for emphaſis fake.

Hence we obferve.

Doct. That God in defign to heighten the fufferings ofChrift to the uttermost, forfook him in the time of his greatest distress ; to the unspeakable affliction and anguish of his foul.

This propoſition ſhall be confidered in three parts : The defertion itself; the design or end of it ; the effect and influence it had on Chriſt .

First, The deſertion itſelf.

Divine deſertion generallyconſidered, is God's withdrawing himself from any, not as to his eſſence, that fills heaven and earth, and conſtantly remains the ſame; but 'tis the withdrawment of his favour, grace, and

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SERM. XXXIII.

love; when theſe are gone God is faid tobe gone.

And this is done two ways, either abfolutely, and wholly, or reſpectively, and only as to manifeſtation.

In the firſt ſente, devils are forsaken ofGod.

They once were in his favour and love, but theyhave utterlyand finally loſt it.

God is ſo withdrawn from them, as that he will never take them into favour any more.

In the other ſenſe he ſometimes forfakes his dearest children, (i. e.)he removes all ſweet manifeſtations ofhis favour and love for a time, and carries it to them as a firanger, though his love be ſtill the fame.

And this kind of defertion, which is reſpective, temporary, and only in regard of manifeſtation, is juftly diftinguiſhed from the various ends and deſigns of it, into probational, cautional, caftigatory, and penal.

Probational deſertions are only for the proof and trial of grace.

Cautional deſertions are deſigned to prevent fin.

Caftigatory deſertions are God's rods to chaſtiſe his people for fin.

Penal deſertions are ſuch as are inflicted as the juſt reward of fin, for the reparation of that wrong finners havedone by their fins.

Of this fort was Chriſt's defertion.

Apartofthe curſe, and a ſpecial part. And his bearing it was no ſmall part ofthe reparation, or fatisfaction he made for our fins.

More particularly, to open the nature of this defertion of Chrift by his Father, there being much of intricacy and difficulty in it ; I ſhall proceed in the explication of it negatively, and positively.

First, Negatively. When Chriſt cries out ofGod's forſaking him, hedoth notmean, that he haddiffolved the perfonat union ofthe two natures.

Not as ifthe marriage-knot which united our nature to the perſon of Chriſt was looted, or a divorcemade betwixtthem : No, for when he was forſaken ofGod, he was ſtilltrue andreal God-man in one perſon.

Secondly, When Chriſt bewails the Father's forſaking him, hedoth not mean, that he pulled away the prop ofdivinefupport from him, by which he had till then endured the tortures and fufferings that oppreſſed him : no, though the Father deſerted, yethe ſtill fupported him. And so much is intimated in theſe words of Chrift, Eli, Eli, which ſignifies my ſtrong One, my ſtrong One.

God was with him by way of ſupport, when withdrawn as to manifeſtations of love andfavour.

In reſpect ofGod'sfupporting preſencewhich was with Chriſt at this time, 'tis faid, Ifa . xlii. 1 . behold my fervant, whom I uphold ;" and John xvi . 32.

I am not alone, but my father is with

" ne."

So that this cannot be the meaning of it.

SERM . XXXIII .

The Fountain of Life.

Thirdly, Much leſs is itbis meaning, that Godhad left him, as to inherent grace and fanctification ; recalling that ſpirit of holineſs which hadanointed him above his fellows : no, no ; when he was forſaken, he remained as holy as ever: he had indeed leſs comfort, but not leſs holiness than before.

Such a deſertion had irritated and made void the very end of his death.

Andhis facrificecould never have yieldedſuch a fragrant odour toGodas itdid, Eph. v. 2.

Fourthly, Thelove ofGod was notſowithdrawn from Chriſt, as that the Fatherhad now no love for him, nor delight in him .

That is impoſſible; he canno more ceaſe to love Chriſt, than to love himself.

His love was not turned into wrath ; though his wrath only was now manifeſted to him as our furety; and hidhis love from him, as his beloved Son .

Fifthly, Nor was Chriſtforsaken by his Father finally, upon what account ſoever it was that he was forſaken : no, it was but for a fewhours that thedark clouddweltupon his foul; it foon paſſed away, and thebright and glorious face ofGodſhone forth again as bright as ever, Pfal. xxii. 1, 24. compared.

Sixthly, and lastly, It was not a mutual defertion, or a deſertion on both parts; the Father forſook him, but he forfook not his Father.

WhenGod withdrew, he followed him, cry ing, "MyGod, my God."

Yetto ſpeak poſitively of it; though it did not diffolve the perfonal union, nor cut offdivine fupports, nor remove his inherent grace, nor turn his Father's love into hatred, nor continue for ever, nor yet was it on both parts, Chrift's forſaking

God, as well asGod forſaking Chriſt: yet I ſay it was, First, A very fad desertion, the like unto which in all reſpects never was experienced by any, nor can be to the endof the world.

All his other things were but ſmall things to this they bore upon hisbody, this upon his foul; they came from the hands of vile men, this from the hands of adear Father.

He fufferedboth in body and foul; but the fufferings of his foul were the very foul of his fufferings.

Under all his other fufferings he opened not his mouth ; but this touched the quick, that he could not but cryout, My God, myGod, why haſt " thou forſaken me ?"

Secondly, As it was ſad, ſo it was a penaldesertion, inflicted onhim for fatisfaction for those fins of ours, which deferved thatGod ſhould forſake us for ever, as the damned are forſaken by him.

So that this cry (as one obſerves) was like the perpetualforiek of them that are caſt away for ever: this was that VOL. I.

Kkk

SERM . XXXIIE.

The Fountain of Life. hell, and the torments of it, which Chriſt, our furety, luffered for us.

For look, as there lies a twofold miſery upon the damned,in hell, viz. pain offenfe, and pain of loss ; ſo upon Chrift anfwerably there was not only an impreſſion of wrath, but also a Subtraction or withdrawment of all jenfible favour and love.

Hence it is faid by himself, John xii. 27. And now my foul, τελαρακται , is troubled.

The word fignifies, troubled as they that are in hell are troubled.

Though God did not leave his foul in hell, as others are, he having enough to pay the debt which they have not, yet in the torments thereof, at this time, hewas; yea, in fufferings at this time in his foul, equivalent to all that, which our fouls ſhould have suffered there to all eternity.

Thirdly, It was a desertion that was real, and notfictitious *.

Hedoth not perſonate adeferted foul, and ſpeak as ifGod had withdrawn the comfortable ſenſe and influence of his love from him; but the thingwas ſoindeed. The Godhead restrained and kept back, for this time, all its joys, conforts, and ſenſe of love from the manhood, yielding it nothing but fupport.

Thisbitter doleful outcry of Chriſt gives evidence enough of the reality of it: he did notfeign, butfeel the burdenſomeneſs of it.

Fourthly, Thisdefertion fellout in the time ofChrist's greatest needofcomfort that everhehad in allthe time of his life on earth.

His father forfook him at that time, when all earthly comforts had forſakenhim, and all outward evils had broken in together upon him ; when men, yea, the best of men ſtood afar off, and nonebut barbarous enemies were about him.

When pains and ſhame, and all miſeries even weighed him down : then, even then, to compleat and fillup his fufferings, God ſtands afar off too.

Fifthly, and lastly, Itwas such a desertion as left him only to thefupports ofhisfaith.

He had nothing elſe nowbut his Father's covenant and promise tohang upon. Andindeed, as ajudicious † author pertinently obſerves, the faith of Chriſt did feveral ways act and manifeſt itſelf, in theſe very words of complaintinthe text.

Forthough all comfortable fights of God, and ſenſe of love * It is not in a fictitious and theatrical manner, that he laments his being deferted of the Father ; and what ſome maintain, that he ſpoke thus, according to the opinion ofthe vulgar, is a fooliſh cavil.

Calvin.

† Mr. Cafe's Correction, inſtruction, p. 51, 52.

SERM . XXXIII.

The Fountain of Life.

were obſtructed, yetyou fee his foul cleavesfiducially to Godfor allthat : MyGod, &c Though fenfe and feeling ſpeak as well as faith, yetfaithspeaks first, MyGod, before tente ſpeaks aword ofhis forſaking. His faith prevented the complaint of ſenſe; and tho' tente comes in afterwards with a word of complaint, yet here are two words of Faith to one ofSenſe: it is, " MyGod, myGod," and but one wordof forſaking. Ashis faith ſpake firſt, ſo it ſpake twice,when ſenſe and feeling ſpake but once : yea, and as faith ſpake firit, and twice as much as ſenſe, ſo it ſpake more confidentlythanſenſedid. He lays a confident claim toGod as hisGod; " MyGod, my God," and only queries abouthis forſaking of him, " Why haft thou forſaken me ?" This is ſpoken moredubiouſly, the former more confidently.

To be ſhorr, his faith laid hold on God, under a moſt ſuitable title, or attribute, Eli, Eli, " my ſtrong One, my ſtrong

" One." q. d. O thou, withwhom is infinite and everlafting ſtrength ; thou that haft hitherto ſupported my manhood, and according to thy promiſe upheld thy fervant ; what! wilt thou now forſake me? My ſtrong One, I lean upon thee.

To theſe ſupports and refuges of faith this deſertion ſhut up Chrift : By theſe things he stood, when all other viſible and fenfible comforts ſhrunk away, both from his foul and body.

This is the true, though brief accountof the nature andquality of Chriſt's defertion.

Secondly, In the next place, letus conſiderthe deſigns and endsof it ; which were principallyfatisfaction andfanctification:

Satisfaction for thoſe ſins of ours which deſerved that we should be totally and everlastingly forſaken ofGod.

This is the defert of every fin, and thedamned do feel it, and ſhall to all eternity :

God is gone from them for ever, not effentially; the juſt God is with them till, the God of power is still with them, the avengingGod is ever withthem; but the merciful God isgone, and gone for ever. And thus would he have withdrawn himfelffrom every foul that finned, had not Chriſt bornethatpuniſhment forus in his own foul : Ifhe had not cried, " MyGod,

" myGod, whyhaft thou forſaken me ?" we must have howled out this hideous complaint in theloweſt hell forever , O righteous

God! Odreadful ! O terrible God! thouhast for ever forfaken me!

And as fatisfaction was deſignedin this deſertion ofChrist,fo alſowas the fanctificationof all the deſertions ofthefaints deſignedinit. Forhe having been forſakenbefore us, andfor us, wheneverGod forfakes us, that very forſaking ofhis is ſanctified, and Kkk 2

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SERM . XXXIII .

thereby turned into a mercy to believers.

Hence are all the precious fruits and effects of ourdefertions : fuch are the earnest excitations ofthe foul to prayer, Píal, lxxvii . 2.

Pfal. lxxxviii.

1, 9.

The antidoting the tempted foul against fin.

The reviving of ancient experiences, Pial. Ixxvii. 5. Enhancing the value of the divine prefence with the foul, and teaching it to hold Chriſt faſter than ever before, Cant. iii. 1, 2, 3, 4, 5.

Theſe, and many more, are the precious effects of fanctified defertion; buthow many, or how good foever theſe effects are, they all owe themſelves toJeſus Chriſt, as the authorofthem ; who, for our fakes, would paſs through this fad and dark ſtate, that we might find thoſebleſſings in it.

Sothen, theGodhead's ſuſpending ofall the effects ofjoy and comfortfromthehumanity ofChrift at this time, whichhad not ceaſed toflow into it, in an ineffable meaſure and manner, tillnow, muſt needsbe, both a ſpécial part of Chriſt's fatisfaction for us, and, conſequently, that which makes all our temporary deſertions rather mercies, and bleffings, than curſes to us.

Thirdly, Let us, in the next place, confider the effects and influence this deſertionhad upon the ſpirit ofChrift .

And though it did not drive him to deſpair, as the Papiſts falſly charge Mr. Calvin to have affirmed ; yet it even amazed him, and almoſt ſwallowed up his foul in the deeps of trouble and conſternation.

This cry is a cry from the deeps, from a foul oppreſſed eventodeath. Never was the Lord Jeſus ſo put to it before : it is a moſt aſtoniſhing outcry.

Let but five particulars be weighed, andyou will fay, never was there any darkneſs like this; no forrow like Chriſt's forrow, in his deſerted ſtate: For, First, Apprehend, reader, thiswas a new thingto Chriſt, and that which henever was acquainted with before, From alleternity, until now, there had beenconſtant and wonderful outlets. oflove, delight, and joy, fromthe boſom of the Father, into his boſom. He never miſſed his Father before: never faw a frown, ora vail, upon thatbleſſed face before.

Thismade itanheavy burden indeed, the words are words of admiration and aſtonithment; " MyGod, my God, why haſt thou forſakenme ?" thou that never didſt ſo before, haft forſaken menow.

Secondly, As it was a new thing to Chriſt, and therefore the more amazing,fo it was agreat thing to Chriſt , ſo great, that he ſcarce knew how to ſupport it. Haditnot been agreat trial indeed, ſo great a ſpirit as Chriſt's was, would never have ſodrooped under it, and made ſo ſad a complaint of it. It was ſo ſharp, foheavyan affliction tohis foul, that it caused

SERM . XXΧΙΙΙ.

The Fountain of Life . him, who was meek under all other fufferings as alamb, to roar under this like a lion for fo much thoſe words of Chriſt ſignify,

Pial . xxii. 1. " My God, myGod, why haft thou forſaken me ?

66 Why art thou fofar from the voice ofmy roaring ?" It comes from a root, that fignifies " to howl, or roar as a lion and ra- " ther ſignifies the noife made byawild beaft, than the voice of 66 aman *."

And it is as much as ifChriſt had faid, O myGod, no words can expreſs my anguish: I will not ſpeak, but roar, howl out my complaint ; pour it out in vollies ofgroans : I roar as a lion .

It is no imall matter will make that majestic creature to roar ; and, fure, fo great a ſpirit as Chriſt's would not have roared under a flight burden.

Thirdly, As itwas agreatburdento Chriſt, ſo itwas a burden laidon inthetime ofhis greateſt diſtreſs. When his body was intortures, and allabout him was black. diſmal, and fullofhorror and darkness. He fell into this defertion at a timewhen he neverhad the like need ofdivine ſupports andcomforts, and that aggravated it.

Fourthly, It was aburden that layuponhim long, even from thetime his foul began to be forrowful,and fore amazed, in the garden, till his verydeath.

Ifyou were but to hold your fingerin the fire for two minutes, you would not be able to bear it.

But what is the finger of a man to the foul of Chrift ? Or what is material fire to the wrath ofthe greatGod!

Fifthly, So heavy was this preffure upon Chrift's foul, that in all probability,ithaſtned his death ; for it was not usual for crucifiedperſons to expire fofoon; and thoſe that were crucified with him, were both alive after Chriſt was gone.

Some havehanged more than aday and a night, ſome two full days and nights, in thoſe torments, alive ; but never did any feel inwardly what Chriſt felt.

He bare it till the ninth hour, and then makes a fearful outcry, and dies.

The uſes follow .

Inference 1. Did God forfake Chriſt upon the croſs, as apunishmentto him for our fins ? Then it follows, That as often aswehavefinned, so oft have we deserved to beforsaken of God.

This is the juſt recompense and demerit of fin. And, indeed, here lies the principal evil of fin, that it feparates betwixtGod and the foul.

This ſeparation is both the moral evil that is in it, and the penal evil infiicted by the righteous God for it.

By finwe depart from God, and, as a due punishment of it, God * Id quod rugitum vocat, non humanam, fed leoninam vocem fignificat.

Bucer. in loc.

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departs fromus.

This willbe the diſmal ſentence inthe laſt day, Mat. xxv. " Depart from me, ye curſed " Thenceforth there will be a gulph fixed betwixt God and them, Luke xix.

20. No more friendly intercourſes with the bleſſedGod for ever.

The eternal ſhriek of thedamned is, Wo and alas, God hathforfaken usforevermore.

Ten thousand worlds can nowiſe recompenſe the loss of oneGod. Beware ſinners, how you lay toGod now, Departfrom us, we defire not the knowledge ofthy ways, left he ſay, Depart from me, you ſhall never fee my face.

Inference 2. Did Chriſt never make such a fad complaint and outcry, tillGod hid his face from him ? Then the hiding ofGod'sface is certainly the greatest misery that canpoffibly befal a gracious foul in this world.

When they fcourged, buffeted, and ſmote Chriſt, yea, when they nailed him to the tree, he openednot his mouth ; but, when his Father hid his face from him, thenhe criedout ; yea, his voicewasthevoice of roaring : this was more tohimthan athouſand crucifyings. And, furely, as it was to Chriſt, ſo it is toall gracious fouls,the ſaddeſt ſtroke, theheaviest burden that ever they felt.

When David forbad Abfalom to come to Jerufalem, to ſee his father, he complains in 2 Sam . xiv. 32. " Wherefore, (faith he), am I come from " Geſhur, if I maynot fee the king's face ?"

So doth the gracious foul bemoan itſelf; Wherefore am I redeemed, called, and reconciled, ifI may not fee the face ofmy God ?

It it is faid of Tully, when he wasbaniſhed from Italy, and ofDemofthenes, when he was banished from Athens, that they wept every time they looked towards their own country : and,

Is it ſtrange that a poor deferted believer ſhould mourn every time he looks heaven-ward ? Say, Chriſtian, did the tears never trickle down thy cheeks, when thou lookeſt towards hea ven, and couldſt not fee the face of thyGod, as at other times ?

If two dear friends cannot part, though it be but for a ſeaſon, but that parting must be in a ſhower ; blame not the faints, if they ſigh and mournbitterly when the Lord, who is the life of their life, depart, though but for a ſeaſon, from them ; for if God depart, their ſweetest enjoyment on earth, the very crown of all their comforts is gone, and what will a king take in exchange for his crown ? What can recompenſe a faint for the lofs of hisGod! Indeed, ifthey had never feen the Lord, or tafted the incomparable ſweetness ofhis preſence, itwere another matter ; but the darkness which follows the ſweetest light of his countenance, is double darkneſs.

And that which doth not a little increaſe the horror of this darkneſs is, that when their fouls are thus benighted, and the

SERM . XXXIII .

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fun of their comfort is fet; then doth Satan, like the wild beafts of the defart, creep out of his den, and roars upon them with hideous temptations.

Surely this is a fad ſtate, and deſerves tender pity ! Pity is a due debt to the diſtreſſed, and the world ſhews not a greater diſtreſs than this.

If ever you have been in troubles of this kindyourſelves, you will never flight others in the ſame cafe : nay, one endofGod's exerciſing you with troubles of this nature, is to teach you compaſſion towards others in the fame cafe. Do they not cry to you, as Job xix. 21.

" Have pity, have pity upon me, O ye my friends, for the " hand of God hath touched me."

Draw forth bowels of mercy and tender compaffion to them; for, either you have been, or are, ormay be in the fame caſe yourſelves : however, ifmen do not, to be fure Chriſt, that hath felt it before them, and for them, will pity them.

Inference 3. Did God really forſake Jeſus Chriſt upon the croſs ? Then from the desertion of Christ's, fingular confolation

Springs up to the people ofGod ; yea, manifold confolation : Principally it is a ſupport in theſe two reſpects, as it is preventive ofyour final defertion anda comfortable pattern to you in your preſent fad deſertions .

First, Chrift's defertion is preventive ofyour final defertion : becauſe he was forſaken for a time, you shall not be forfaken for ever: for, he was forſaken for you : and God's forſaking him, though but for a few hours, is equivalent to his forſaking you for ever.

It is every way as much for the dear Son of God, the darling delight ofhis foul, to be forfaken ofGod for atime; as if ſuch a poor inconfiderable thing as thou art, ſhould be caft off to eternity.

Now this being equivalent, and borne in thy room, muſt needs give thee the higheſt ſecurity in the world, that God will never finally withdraw from thee : had he intended to have done ſo, Chriſt had never made ſuch a fad outcry as you hear this day, " My God, my God, why haft

" thou forfaken me ?"

Secondly, Moreover, this ſad defertion of Chriſt becomes a comfortable pattern to poor deferted fouls in divers reſpects : and the proper buſineſs of fuch fouls, at ſuch times, is to eye it believingly, intheſe ſix reſpects .

First, Though God deserted Chriſt, yet at the ſame time he powerfully ſupported him : his omnipotent arms were under him, though his pleaſed face was hidfrom him : hehad not indeed his ſmiles, buthe had his ſupports

So, Chriſtian, juſt ſo ſhall it be with thee: thyGod may turn away his face, but he will not pluck away his arm, When one aſked holyMr.

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Baineshow the caſe ſtoodwith his foul, he answered ; fupports Ihave, tho' fuavities I want.

Our father, in this, deals with us, as we ourſelves ſometimes do with a childthat is ſtubborn and rebellious.

We turn him out of doors, and bid him be gone out of our fight; and there he ſighs andweeps ; but, however, for the humbling ofhim, we will not preſently take him intohouſe and favour: yet we order, at least, permit the fervants to carry him meat and drink.

Here his fatherly care, and ſupport, though no former ſmiles, or manifeſteddelights.

Secondly, Though God deferted Chriſt, yet he deferted not God: his father forſook him, buthe could not forſake his father, but followed him with this cry, "My God, my God, why haft thou forfaken me ?"

And is it not evenfo with you ?Godgoes offfromyour fouls, butyou cannot go offfrom him.

No, your hearts are mourning after the Lord, ſeeking him carefully with tears : complainingof his abſence, as the greatest evil in this world.

This is Christ-like:so itwas with theſpouſe, Cant. iii. 1, 2. Herbelovedhad withdrawn himself, and was gone ; but was ſhe conrent to part with him fo ? No fuch thing.

" By night, on my " bed, I fought him whom ny foul loveth ; I fought him, but " I found him not : Iwill ariſe now, and go about the city," &c.

Thirdly, Though God forfook Chriſt, yet he returned to him again.

Itwas but for atime, not for ever.

In this alfo doth his defertion parallelyours. God may, for feveral wife and holy reafons, hide his face from you, but not ſo as it is bid from thedamned, who ſhall never fee itagain.

This cloud will pafs away; this night thall have a bright morning : " For (faith thy

" God) Iwill notcontend for ever, neither will I be always " wroth ; for the ſpiritſhall fail before me, and the foulswhich

" I have made." As ifhe ſhould fay, Imay contendwith him for a time, to humble him, but not for ever, left, inſtead of a 1ad child, I ſhould have a dead child. Oh the tenderneſs even ofa diſpleaſed father !

Fourthly, Though God forfook Chrift, yet, at that time, he could justifyGod.

So you read, Pfal. xxii. 2, 3. "O myGod (faithhe) I cry in the day-time, but thou heareftnot; andin

" the night-ſeaſon, and am not filent: but thou art holy."

Is not thy ſpirit, according to the meaſure, framed like Chriſt's in this; canſt thou not fay, even when he writes bitter things against thee, he is a holy, faithful, and good God for all this ? I amdefertedbut not wronged.

There is not one drop of injuſtice in allthe ſea of my forrows. Though he condemn me, I must,and will justifyhim; this alſo is Chrift-like.

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Fifthly, ThoughGod took from Chriſt all viſible and fenfible comforts, inward as well as outward ; yet Chrift fubfifted, by faith, in the ablence ofthem all : his deſertion put him upon the acting of his faith. My God, myGod, are words of faith ; the words ofone that wholly depends upon hisGod : and is it not fo with you too ? Sente of love is gone, ſweet fights of Godfhut up in a dark cloud; well, what then ? muſt thy hands preſently hang down, and thy foul give up all its hopes ? what ! is there no faith to relieve in this cafe ? Yes, yes, and bieſſedbe God for faith . "Who is among you that feareth

"the Lord, and obeyeth the voice of his ſervants, that walk- " eth in darkness, andhath no light ; let him truſt in the name

" ofthe Lord, and ſtayhimselfuponhisGod," Ifa. I. 10. Το conclude, Sixthly, Chriſt was deſerted, a little before the glorious morning oflight and joy dawned upon him.

It was a little, a verylittlewhile, after this fadcry, before he triumphed glorioufly; and ſo it may be with you : heaviness may endure for anight, but joy and gladneſs willcome inthe morning.

You know how Mr. Glover was tranſported with joy, and cried out, as aman in a rapture, O Austin ! he is come, he is come, he iscome, meaning the comforter, who for fome time had been abfent from his foul .

But, I fear I am abſolutely and finally forſaken.

Why ſo ? Doyou findthe characters of fuch a defertionupon your foul ? Be righteous judges, and tell me, whether you findan heart willing to forſake God ? Is it indifferent toyou whetherGod ever return again or no ? Are there no mournings, meltings, orthirſtings after the Lord ? Indeed, if you forfake him, he will caſt you off for ever ; but can you do fo ?

Oh, no, lethim do whathe will, I am refolved to wait for him, cleaveto him, mourn after him, though I have no preſent comfort from him, no afſurance ofmy intereſt in him ; yet will ( not exchangemypoor weakhopes for allthe good in this world.

Again, you ſay God hath forſaken you, but hath he let loofe the bridle beforeyou ? To allude to Job xxx . 11. Hathhe taken away from your fouls all confcientious tenderness of fin, fo that nowyou can fin freely, and without anyregret ? If ſo, it is afadtoken indeed: tellme foul, if thou, indeed, judgeſt

Godwill never return in loving-kindness to thee any more ; why doft thou notthengive thyselfover to the pleaſures offin, and fetchthycomfortsthatway, fromthecreature, ſince thou canst havenocomfort fromthyGod? Oh, no, I cannot doſo ; ifI die

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SERM . XXXIII.

The Fountain of Life. indarkness andforrow, I will never do fo: my foul is as full of fear andhatred offin as ever, though empty ofjoy andcomfort.

Surely, theſe are no tokens of afoul finally abandonedby itsGod.

Inference 4. Did God forfake his ownSon upon the croſs ?

Then the dearest of God's people may,for a time, beforsaken of theirGod.

Think it not ſtrange, when you, that arethe children oflight, meetwith darkneſs,yea, andwalkin it ; neither charge

God foolishly; nor ſay he deals hardly with you .

You fee what befel Jeſus Chrift, whom his foul delighted in : It is doubtless your concernment to expect andprepare for days of darkneſs.

You haveheard the doleful cry of Chriſt, " My God, " myGod, why haſt thou forſaken me ?" Youknowhow it was with Job, David, Heman, Afaph, and many others, the dear fervants of God, what heart-melting lamentations they have madeupon this account; and are you better than they ? Oh, prepare for ſpiritual troubles ; I am fure you do enough every day to involve you in darkneſs. Now, ifat any time this trial befal you, mindtheſe two ſeaſonable admonitions, andlay them up for fuch a time.

Admonition 1. First, Exercise the faith of adherence, when you have lost the faith of evidence.

When God takes away that, he leaves this : that is neceſſary to the comfort, this to the life ofhis people.

It is ſweet to live in views ofyour intereft, but if they be gone, believe and rely onGod for an intereft.

Stay yourſelves on yourGod when you have no light, Ifa. 1. 10.

Drop this anchor in the dark, and do not reckon all gone when evidence isgone : never reckonyourſelves undone whilft you can adhere to yourGod.

Direct acts are noble acts of faith, as well as reflexive ones ; yea, and in ſome reſpects to bepreferred to them.

For, First, As your comfort depends on the evidencing acts of faith, ſo your ſalvationupon the adhering act offaith . Evidence comforts, affiance faves you; and, fure, ſalvation is more than comfort.

Secondly, Your faith of evidence hath more ſenſible ſweetnefs, but your faith ofadherence is of more conſtancy and continuance: the former is as a flower in its month, the latter ſticks byyou all the year.

Thirdly, Faith ofevidence brings morejoy toyou, but faith ofadherence brings moreglory to God: for, thereby you truſt himwhen you cannot ſee him ; yea, you believe not only without, but againſt ſenſe and feeling ; and, doubtless, that which brings glory toGod, is better than that whichbrings comfort to you. O then exerciſe this, whenyou have loft that.

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Admonition 2. Secondly, Take the right method to recover the fweet light which you have finned away from your fouls.

Do not go about from one to another complaining ; nor yet fit down deſponding under your burden.

But, First, Search diligently after the cause of God's withdrawment : urge him hard, by prayer, to tell theewherefore he contends with thee, Job. x. 2.

Say, Lord, what have Idone that ſo offends thy ſpirit ?

What evil is itwhich thou ſo rebukeſt ?

I befeech thee ſhew me the cause ofthine anger : have I grieved thy ſpirit in this thing, or inthat ? Was it my neglect of duty, or my formality in duties ? Was I not thankful for the fenfe of thy love, when itwas ſhedabroad inmy heart ? O Lord, why is it thus with me ?

Secondly, Humble your fouls before the Lord for every evil you ſhall be convinced of: tell him, it pierces your hearts that you have ſo diſpleaſed him, and that it ſhall be a caution toyou, whilft you live, never toreturn again tofolly: invite him again toyour fouls, and mourn after the Lord tillyou have foundhim :

Ifyou ſeek him, he willbe found ofyou, 2Cor. xv. 2.

Itmay beyou ſhall have a thouſand comforters come about your fad fouls, in ſuch a time, to comfort them : this will be to you inſtead of God, and that will repair your loss of Chriſt : deſpiſe them all, and ſay, I am reſolved to fit as a widow till Chriſt return; he, or none, ſhallhave my love.

Thirdly, Wait on the use of means till Chriſt return. O be not difcouraged, though he tarry, wait you for him; for, bleſſed are all they that waitfor him.

SERMON XXXIV.

Opens the fifth excellent Saying of CHRIST upon the Croſs.

JOHN xix. 28. After this, Jesus knowing all things were now accomplished, that thefcripturemightbefulfilled,faith, Ithirst.

ITT is as truly, as commonly ſaid, death is dry : Chriſt found it ſo, when he died.

When his ſpiritlaboured in the agonies ofdeath, thenhe said, Ithirst .

This is the fifth word of Chrift upon the croſs, ſpoken a little beforehebowed the head andyielded upthe ghost.

It is only L112

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recordedbythis evangelift; and, there arefour things remarkablein this complaint of Chriſt, viz . The perſon complaining : the complainthe made. The timewhen, and the reasonwhy heſocomplained.

First, The perſon complaining.

Fefus faid I thirst.

This is a clear evidence, that it was nocon monfuftering : great and refolute ſpirits will not complainfor ſmall matters.

The ſpirit ofa commonman will endure much, before it utters any complaint.

Let us therefore ſee, Secondly, The affliction, or fuffering, he complains of; and that is thirst.

There are two forts of thirst, one natural and proper, another ſpiritual and figurative : Chriſt feltbothat this time. His foul thirſted, in vehementdefires andlongings, to accomplish and finish that great and difficult work he was now about; and his body thirſted, by reaſon of thoſe unparalleled agonies it laboured under, for the accomplishing thereof: but it was the proper natural thirſt he here intends, whenhe faid,

I thirst.

Now, " this natural thirst," of which he complains, " is the raging ofthe appetite for moiſt nourishment, ariling

" from scorching up of the parts of thebody for want of moi- " ſture *." And, amongst all the pains and afflictions ofthe body, therecan ſcarcely be named agreater, and more intolerableone, thanextreme thirſt.

The moſt mighty andvalianthave ſtooped under it.

Mighty Samſon, after allhis conqueſts and victories complains thus, Judges xv. 18. "And he was fore a- " thirſt, and called on the Lord, and faid, thou hast given this

" great deliveranceinto the handofthy fervant, and now ſhall " Idie for thirst, andfall into the hands ofthe uncircumciſed ? "

Great Darius drank filthy water, defiled with the bodies ofthe flain, torelieve his thirſt, " and proteſted, never any drink was ει more pleasant tohim †."

Hence, Ifa. xli. 17. thirſt is put to expreſs the moſt afflicted ſtate. "When the poorandneedy

" ſeek water, and there is none, and their tongue faileth for " thirſt, I the Lord willhear them;" (i. e.)when my people are in extreme neceſſities, under any extraordinary preffures and diſtreſſes, I will be with them, to fupply and relieve them.

Thirſt cauſes amoſt painful compreſſion ofthe heart, whenthe body, like a ſpunge, ſucksand draws for moisture, and there is none. And this maybe occafioned, eitherby long abſtinence

* Sitis eft cupiditas nutrimenti, potiſſimumhumidi orta ex arefactione partium corporis animalis, quæ irrigatione egent.

Kerkerm Phyf. p. 404.

Gujufmodi voluptatis hactenus inexpertusfui?

Plut.

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fromdrink, orby thelabouringand expenceofthe ſpirits, under grievous agonies, andextreme tortures ; which, like a fire withe in, foon ſcorch upthe very radical moisture.

Now, though we find not that Chriſt taſted adrop ſincehe fat with his difciples at the table; after that, no more refreſhments for him in this world : yet, that was not the cause of this raging thirst; but it is to be aſcribed to the extreme fufferings which he ſo long had conflicted with, both in his foul and body.

Theſe preyed upon him, and drank up his very ſpirits. Hence came this ſadcomplaint, 1 thirst.

Thirdly, Let us conſider the time whenhe thus complained.

" When all things were now accomplished," faith the text; (i. e.) whenall things were even ready to be accomplished in his death. A little, a very little while before his expiration, whenthe pangs ofdeath began to be ſtrong upon him : And ſo itwasbotha fignofdeath at hand, andofhis love to us, which was ſtrongerthandeath, thatwould not complain fooner, becauſe hewould admit ofno relief, nor take the leaft refreshment, 'till hehad done his work .

Fourthly, and lastly, Take notice of the deſign and endof his complaint : " that the ſcripture might be fulfilled, he faith,

I thirft ;" (i. e.) that it might appear, for the fatisfaction of our faith, that whatsoever had been predicted by the prophets, wasexactly accompliſhed, eventoa circumſtanceinhim. Now it was foretold of him, Pfal lxix. 21. " They gave me gall

" formymeat, and in mythirst, theygave me vinegar, todrink;" and herein itwas verified.

Hence the note is, Doct. Thatsuchwere the agonies and extremefufferings of our Lord Jesus Christ upon the Croſs, as drankup his very

Spirits, andmade him cry, Ithirst.

" If I, (ſaid * one) ſhould live a thousandyears, and every " day die a thousand times the fame death for Chrift that he once died for me, yet all this would be nothing to the for- "

" rows Chriſt endured in his death."

At this time, the bridegroom Chriſt, might have borrowed the words of his ſpouſe, the church, Lam. i. 12. " Is it nothing toyou, all ye that paſs by ? See and behold, if therebe any forrow like unto my

" forrow which isdone unto me,wherewith the Lord hath af- " flicted me in the day ofhis fierce anger."

* Si poſſem vivere mille annos, et qualibet die milles mori pro eo, eadem morte qua ille pro me mortuus eftfemel ; nihil effet ad dolorem quem habuit inſe. Edmundde ſpeculo. Ecclet. c. 23.

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Herewe are to enquire into, and confider the extremities and agonies Chrift laboured under upon the croſs, which occafionedthis fadcomplaint of thirst; and then make application, in the ſeveral inferences of truth deducible from it.

Now the fufferings of our Lord Jesus Chriſt upon the croſs were two-fold ; viz. His corporeal, and ſpiritual ſufferings :

We ſhall open them diſtinctly, and then ſhew how both theſe meeting together upon him intheir fulness and extremity, muſt needs confume his very radical moisture, and make him cry, I thirst.

To begin with the firſt.

First, His corporeal and more external ſufferings were exceeding great, acute, and extreme ſufferings , for they were ſharp, univerſal, continual, andunrelievedbyany inwardcomforts

First, They weresharp fufferings ; for his body was racked ordigged in thoſe parts where ſenſemoreeminently dwells : In thehands and feet the veins and finews meet, and their pain and anguiſh meet with them; Pfal. xxii. 16. " They digged my

"hands andmy feet †." Now Chriſt, by reaſon of his exact and excellent temper ofbody, haddoubtleſs more quick, tender and delicate ſenſes than other men: His body was ſo formed, that it might be a capacious veſſel, to take in more fufferings thanany other body could.

Senſe is, in ſome, more delicate and tender, and in others, dull and blunt, according to the temperament and vivacity of the body and ſpirits ; butinnone as itwas in Chrift, whoſe body was miraculouſly formed on purpoſe to fuffer unparalleled miſeries and forrows in: "Abody

" haft thou fitted me," Heb. x. 5.

Neither fin nor fickneſs hadanyway enfeebled or dulled it.

Secondly, As his pains were ſharp, ſo they were univerfal, not affecting one, but every part ; they ſeized every member ; from head to foot, no member was free from torture : For as hishead was wounded with thorns, his back with bloody laſhes, his fidewith afpear, his hands and feet with nails, ſo every other part was ſtretched and diſtended beyond its natural length, by hanging upon that cruel engine of torment, the croſs: And as every member, ſo every particular ſenſe, was afflicted; his fight with vile wretches, cruel murderers that ſtood about him ; his hearing with horrid blafphemies, belch'd out against him; his taſte with vinegar and gall, which they gave to aggravate his mifery; his ſmell with that filthy Golgothawhere he was crucified, and his feelingwith exquifite pains

+ His body was of a molt excellent contexture when itwas miraculoufly formed. Aquin. parstertia.

Art. 6.

SERM . XXXIV.

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in every part ; ſo that he was not only ſharply, but univerſally tormented, Thirdly, Theſe univerſal pains were continual, not by fits, butwithout any intermiſſion : He had not a moment's eaſe by the ceſſation ofpains ; wave came uponwave, onegriefdriving on another, till all God's waves and billows had gone over him.

To be in extremity of pain, and that without a moment's intermiffion, will quickly pulldown the ſtouteft nature inthe world.

Fourthly and Lastly, As his pains were ſharp, univerfal, and continual, ſo they were altogether unrelieved by his underſtanding part.

If a man have ſweet comforts flowing into his foul from God, they will sweetly demulce and allay the pains of the body : This made the martyrs ſhout amidst the flames.

Yes, even inferior comforts and delights of the mind, will greatly relieve the oppreſſed body.

'Tis faid of * Poſſidonius, that in agreat fit of the ſtone; he folaced himself with difcourſes of moral virtue, and when thepaintwinged him, he would say, " O pain thou do'ſt no- " thing, tho thou art alittle troubleſome, I will never confefs

" thee to be evil."

And Epicurus inthe fits ofthe cholic, refreſhed himself, ob memoriam inventorum, (i. e.) by his invention inphilofophy.

But now Chriſt had norelief this wayinthe leaſt ; notadrop. ofcomfort came from heaven intohis foul to relieve it, and the body by it: But on the contrary, his ſoul was filled up with grief, and had an heavier burden of its own tobear than that ofthebody; so that instead of relieving, it increaſed unfpeakably, the burden of its outward man.

For, Secondly, Let us conſider theſe inward ſufferings of his foul, how great they were, and how quickly they ſpent his natural ſtrength, and turned his moisture into the drought of ſummer.

And, First, His foul felt the wrath of an angry God, which was terribly impreſs'dupon it.

The wrath of a king is as the roaring of a lion ; but what is that to the wrath of a Deity ? See what a defcription isgiven of it in Nahum i. 6. " Who can

" ſtand before his indignation : And who can abide in the " fierceneſs ofhis anger ? His fury is poured out like fire, and " the rocks are throwndown by him."

Had not the ſtrength * Nihil agis dolor, quamvis fic molestus, nunquam confitebor effemalum.

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that fupported Chriſt beengreaterthanthatofrocks,this wrath hadcertainlyoverwhelmed, and ground him to powder.

Secondly, As it was the wrath ofGodthatlayuponhis foul, ſo itwas thepure wrath ofGod, without any allayor mixture:

Not onedrop ofcomfortcame from heaven, or earth ; all the ingredientsin his cup were bitter ones : There was wrathwithout mercy ; yea, wrathwithout the leaſtdegreeofſparingmerсу; " for God ſpared not his own fon," Rom. viii. 32. Had

Chriſt been abated or ſpared, we had not ? If our mercies must be pure mercies, and our glory inheaven pure andunmixed glory, then the wrath which he fuffered must be pure and unmixed wrath.

Yea, Thirdly, As the wrath, the pure unmixed wrath of God, layupon hisfoul, ſo allthe wrath ofGod was poured out upon him, even to the laſt drop : So that there is not one drop reſerved for the elect to feel.

Chriſt's cup was deep and large, it containedallthe fury and wrath ofaninfiniteGod in it! and yethe drank it up: He bare it all, ſo that to believing fouls, who come to make peace with Godthrough Chrift, he faith,

Ifa. xxvii . 4.

Fury is not in me."

In all the chaſtiſements God inflicts upon his people, there is no vindictive wrath ;

Chrift bore it all in his own foul and body on the tree.

Fourthly, As it was all the wrath of God that layupon Chriſt, ſo it was wrath aggravated, in divers reſpects, beyond that which the damned themselves do fuffer.

That's ſtrange, you will fay; cantherebe any fufferings worse than thoſe the damned fuffer, upon whom the wrath ofan infiniteGod is immediately tranſacted, who holds them up with the arm of his power, while the arm ofhisjustice lies on eternally ? Can any forrows be greater than theſe ? Yes ; Chrift's fufferings were beyond theirs in divers particulars.

First, None of the damned were ever ſo near and dear to God as Chriſt was : They were eſtranged from thewomb ; but Chriſt lay in his bofom. When he ſmote Chrift, he ſmote " the " man thatwas his fellow," Zech. xiii. 7. But in ſmiting them, be ſmites his enemies. When he had to do, in a way of fatiffaction, with Chriſt, he is faid not to ſpare his own fon, Rom. viii. 32.

Never was the furyofGodpoured out upon ſuch a perfonbefore.

Secondly, None ofthedamned had ever ſo large a capacity to take in the full ſenſe of the wrath of God, as Chriſt had.

The larger any one's capacity is to understand andweigh his troubles fully, the more grievous and heavy is hisburden.

If aman caſts veſſels of greater and leſſer quantity into the fea,

SERM . XXXIV.

The Fountain of Life. tho' all will be full, yet the greater the veſſel is, the more wa. ter itcontains. Now Chriſt had. a capacity beyond all mere creatures to take in the wrath of his father : And what deep and large apprehenfions he had of it, may bejudged by his bloody fweat in the garden, which was the effect of his mere apprehenfions, of the wrath of God.

Chriſt was a large veſſel indeed : As he is capable ofmore glory, ſo of more ſenſe and mifery than any other perſon in the world.

Thirdly, The damned ſuffer not ſo innocently as Chriſt ſuffered; they fuffer the juſt demerit and recompence of their fin :

They have deferved all that wrath ofGod which they feel, and muſt feel for ever : Itis but that recompence which was meet ; but Chriſt was altogether innocent : He haddone no iniquity, neitherwas guilefound in his mouth, yetit pleaſed the Lordto bruiſe him.

When Chriſt ſuffered, he ſuffered not for what he had done ; but his fufferings were the ſufferings ofa furety, paying the debts ofothers.

" The Meſſiah was cut off, but " not for himself," Dan. ix. 26.

Thus you see what his external fufferings in his body, and his internal fufferings in his foul, were.

Thirdly, In the laſt place, it is evident, that ſuch extreme ſufferings as theſe, meeting together upon him, muſt needs exhauft his very ſpirits, and make him cry, I thirst.

For let us confider, First, What mere external pains, and outward afflictions can do: Theſe prey uponand confume otur ſpirits. * So David complains, Pfal. xxxix. 11. " When thou with rebukes, correct- "

" eft man for iniquity; thou makeft his beauty to confume away as a moth," (i. e.) look, as a moth frets and confumes themoſt ftrong and well wrought garment, and makes it feary and rotten without any noiſe, ſo afflictions waſte and wear out the ſtrongest bodies : They make bodies ofthe firmeſt conſtitution like an old rotten garment : They ſhrivel anddry up the moſt vigorous and flourishingbody, and make it like a bottle in the ſmoak, Pfal. cxix. 83 .

Secondly, Confider what mere internal troubles of the foul cando upon the ſtrongest body : Theſe ſpend its ſtrength, and devour the ſpirits.

So Solomon ſpeaks, Prov. xvii. 22.

" broken ſpirit drieth the bones," (i. e.) it confumes the very A * For as a bottle is ſcorchedand waſted in ſmoak, ſo the ſpiritby continual pains and the conſtant violent heat of grief is ſpent and couſumed.

Mol. on the place.

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SERM . XXXIV.

marrow with which they are moiſtned.

So Pfal. xxxii. 3, 4.

" My bones waxed old, and through my roaring all the day " long: For day and night thy hand was heavy on me : My

" moisture" (or chief ſap) " is turned into the drought of fum66 mer."

What a ſpectacle of pity was Francis Spira become, merely through the anguish ofhis ſpirit ? a ſpirit ſharpened with fuch troubles, like akeen knife, cut through the theath.

Certainly, whoever hath had any acquaintance with troubles of foul, knows, by ſad exprrience, how like an internal flame, it feeds and preys upon the very ſpirits, ſo that the ſtrongest ſtoop and fink under it.

But, Thirdly, When outward bodily pains ſhall meet with inward ſpiritual troubles, andboth in extremity thall come in oneday; how foon must the firmeſt body fail and waſte away like a candle lighted at both ends ? Now ſtrength fails a-pace, and nature muſt fall flat under this load. When the ſhip in which Paul failed, fell into a place where two ſeas met, itwas quickly wrecked; and fo will the beſt conftituted body in the world, ifit fallunderboth theſe troubles together: the foul andbody ſympathize with each other, under trouble, and mutually relieve each other.

If the body be fick and full of pain, the ſpirit ſupports, chears, and relieves itby reaſon and refolution all that it can :

And if the fpirit be afflicted, thebody fympathizes, and helps tobear up the ſpirit; but, now, if the one be over-laden with ſtrong pains, more than itcan bear, and calls for aid from the other, and the otherbe oppreffed with intolerable anguish, and cries out under a burden greater than itcanbear, fo thatit can contribute no help, but instead thereof adds to its burden, which before was above ſtrength to bear; then nature muft needs fail, and the friendly union betwixt foul andbody fuffer a diffolution by ſuch an extraordinary preſſure as this.

So itwas with Chrift, when outward and inward forrows met, in one day, in their extremity upon him: Hence the bitter cry, I thirst .

Inference 1. How horrida thing is fin! How great is that evil ofevils, which deferves that all this should be inflicted and fufferedfor the expiation ofit !

The fufferings of Chrift for fin, give us the true account, and fulleſt repreſentation ofits evil.

" The law (faith + one) " is a bright glaſs, wherein wemay fee the evil of fin ; but there is the red glaſs ofthe fufferings ofChrift, and in that † Mr. J. B, in his evil ofevils, p. 124.

SERM . XXXII .

The Fountain of Life .

" wemay feemore ofthe evilof fin, than ifGod ſhould letus "down to hell, and there we ſhould fee all the tortures and " torments of the damned.

If we ſhould feethem how they lie fweltering under God's wrath there, it were not fo much as the beholding offin through the red glaſs ofthe ſufferings

"of Chrift."

Suppoſe the bars of the bottomless pit were broken up, and damned Spirits ſhould aſcend from thence, and come up among us, withthe chains of darkneſs rattling at their heels, and we ſhould hear the groans, and fee the ghaftly paleneſs and trembling of thoſe poor creatures, uponwhom the righteous God hath impreſſed his fury and indignation; ifwe could hear how their conſciences are laſhed by the fearful ſcourge ofguilt, and how they ſhriek at every laſh the arm ofjuftice gives them.

If we ſhould fee and hear all this, it is not ſo much as what wemay fee inthis text, where the Son ofGod, under his fufferings for it, cries out, I thirst.

For, as I ſhewed you before, Chrift's fufferings, in divers reſpects , were beyond theirs. O then, letnot thy vain heart flight fin, as ifit were but a ſmall thing! Ifever God ſhew thee the face offin in this glaſs, thou wilt ſay, there is not fuch another horrid repreſentation to be made to a man in all the world.

Fools make amock at fin, butwife men tremble at it.

Inference 2. How afflictive and intolerable are inward troubles.

Did Chrift complain ſo ſadly under them, and cry, I thirst? Surely then they are no fuch light matters as many are apt to make of them.

If they ſo ſcorched the very heart of Chriſt, dried up thegreen tree, preyed upon his very ſpirits, and turned his moiſture into the drought offummer, they deſervenot tobe flighted, as they are by fome.

The Lord Jefus was fitted to bear and fuffer as ſtrong troubles as ever befel the nature ofman, and he did bear all other troubles with admirable patience; but when it came to this, when the flames of God'swrath ſcorched his foul, then he cries, 1thirst.

David's heart was, for courage, as the heart of a lion ; but whenGod exerciſed him with inward troubles for fin, then he roars out undertheanguiſh ofit, " I am feeble, and forebroken;

" I have roared, by reaſonof the diſquietneſsofmyheart. My " heart panteth, my ſtrength faileth me: As for the light of " mine eyes, it is alſo gone from me," Pfal. xxxviii. 8, 10 .

" Awounded ſpirit who canbear ! " Many have profeſſed that all the torments in the world are but toys to it: the racking fits ofthe gout, the grinding tortures of the stone, are nothing to Mmm 2

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SERM . XXXIV.

thewrath ofGod upon the confcience.

What is the worm that never dies, but the efficacy of a guilty confcience ? This worms feeds upon, andgnaws the very inwards, the tender and moſt ſenſible part of man ; and is the principal part of hell's horror.

In bodily pains, a man may be relieved by proper medicines ; here nothingbut the blood of ſprinkling relieves.

Iu outward pains, the body may be ſupportedby the reſolution and courage ofthe mind; here the mind itſelf is wounded. O letnone deſpiſe theſe troubles,they are dreadfulthings !

Inference 3. How dreadful a place is hell, where this cry is beardfor ever, I thirst ! There the wrath of the great and terribleGod flames upon the damnedfor ever, inwhich they thirſt, and none relieves them.

If Chriſt complained, Ithirst, when he had conflictedbut a fewhours with the wrath ofGod ; what is their ſtate then, that are to grapple with it for ever?

When millions ofyears are paſt and gone, tenthouſand millions more are coming on.

There is an everlasting thirſt in hell, and it admits ofno relief ‡.

There are no full cups in hell, but an eternal, unrelieved thirſt.

Think on this ye that now add drunkenneſs to thirſt, who wallow in all fenfual pleaſures, and drown nature in an exceſs of luxury.

Remember what Dives ſaid in Luke xvi . 24. "And he cried and faid, Father " Abraham, have mercy on me, and ſend Lazarus that he may

66 dip thetip of his finger inwater, and cool my tongue ; for I " am tormented in this flame." No cups of water, no bowls of wine in hell.

There, that throat will be parched with thirſt, which is now drowned with exceſs.

The songs of the drunkard turned into howlings.

If thirſt in the extremity of it be now ſo unfufferable, what is that thirſt which is infinitely beyond this in meaſure, and never ſhall be relieved ? Say not it is hard thatGod ſhall deal thus with his poor creatures. will not think it ſo, if you confider what he expoſed his own

You dear Son to, when fin was but imputed to him.

And what thatmandeſerves to feel, thathath not only merited hell, but, by refuſing Chrift, the remedy, the hotteſt place in hell *.

† For then the devouring flame burns up thoſe whom carnal pleaſure pollutes.

Then they are caſt into the infinite open gulph of hell.

Greg.

† An Engliſh merchant living at Dantzic, related this ſtory toa godly minifter, that a friend ofhis (a merchant alſo) went to a convent, and dined with the friers there ; their entertainment was very poble.

After he had dined and ſeen all, the merchant commended their pleasant lives; yea, faid one ofthe friers to him, we live gallantly

SERM. XXXIV.

The Fountain of Life.

In this thirſt of Chriſt we have the liveliest emblem of the ſtate of the damned, that ever was preſented to men in this world.

Here you fee a perſon labouring in extremity, under the infinite wrath of the great and terribleGod lying upon his

foul and body at once, and caufinghim toutter this doleful cry, Ithirst.

Ouly Chriſt endured this but a little while, the damnedmuſt endure it for ever: in thatthey differ, as alfo in the innocency and ability of the perfons fuffering, and in the end for which they fuffer.

But, furely, fuch as this will the cryof thoſe fouls be that are caft away for ever. O terrible thirst !

Inference 4. How much do nice andwanton appetites deserve to be reproved? The Son of God wanted adraught of cold water to relieve him, and could not have it. God hath given us variety of refreshing creatures to relieve us, and we deſpiſe them.

We have better things than a cup of water to refreſh and delight us when we are thirsty, and yet are not pleaſed.

Othat this complaint of Chriſt on the croſs, I thirst, were but believingly confidered, it would make you bleſs God for what ye now deſpiſe, andbeget contentment in you for the meaneſt mercies, and most common favours in this world.

Did the Lord ofallthings cry, Ithirst, andhad nothing in his extremity to comfort him; and doſt thou, who haſt, athousand times over, forfeited all temporal as well as ſpiritual inercies, contemn and flight the good creatures ofGod ! What, deſpiſe a cup of water, whodeferveft nothing but a cup of wrath from the hand of the Lord ! O lay it to heart, andhence learn contentment with any thing .

Inference 5. Did Jefus Chrift upon the cross cry, I thirst ?

Then believersshall never thirst eternally .

Their thirst shall be certainlyfatisfied.

There is a threefold thirst, gracious, natural, and penal.

The gracious thirſt is the vehement defire of a ſpiritual heart afterGod.

Of this David ſpeaks, Pfal. xlii. 1, 2. " As the hart panteth after the water-brooks, ſo panteth my foul after " thee, O God.

My foul thirſteth for God, for the living " God: When ſhall I come and appear before God ?" And this is indeed, a vehement thirst ; it makes the foul break with the longings it hath afterGod, Pfal. cxix.

'Tis a thirſtproper to believers, who have taſted that the Lord is gracious.

いい Natural thirſt is (as before was noted) adefire ofrefreshment byhumid nourishment, and it is common both to believers and lantly indeed, had we any body to go to hell forus when we die.

Mr. Firmin's Real Christian.

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SERM . XXXIV.

unbelievers inthis world.

God's dear ſaintshave been driven to fuch extremities in this life, that their tongues have even failed forthirft.

" When the poor and needy feek water, and there " is none, and their tongue faileth for thirſt," Ifa. xli. 17 .

And of the people of God in their captivity, it is faid, Lam. iv. 4. " The tongue ofthe fucking child cleaveth to the roofof

" his mouth for thirst.

The young children aſk bread, and no " man breaketh it unto them.

They that feed delicately are " defolate in the ſtreets; they that were brought up in ſcarlet

" embrace dunghils."

To this many that fear the Lord have been reduced.

A penal thirst, isGod's juſt denying of all refreshments or relief to finners in their extremities, and that as a due puniſhment for their fin.

This believers ſhall never feel, becauſe when Chriſt thitſled upon the croſs, he made full fatisfaction to God in their room .

Theſe ſufferings of Chrift, as they were ordained for them, fo the benefits of them are truly imputed to them.

And for the natural thirst, that ſhall be ſatisfied : for in heaven we ſhall live without theſe neceffities and dependencie's uponthe creature ; we shall be equalwith theangels in theway andmanner of living and fubfifting, ισαγγελοι Βιοντες, Luke xx .

36.

And for the gracious thirſting of their fouls for God, it ſhallbe fully fatisfied.

So itis promiſed, Mat. v. 6. "Bleffed 66 are theywhichhunger and thirst after righteousness, for they

" ſhallbe filled:" They ſhall then depend no more upon the ſtream, but drink from the overflowing fountain itſelf, Pfal. xxxvi . 8. " They ſhallbe abundantly fatisfied with the fatneſs

" ofthy houſe, and thou shalt make them drink ofthe river of "

" thy pleaſures: for withthee is thefountain oflife, and in thy light ſhall we fee light:" There they ſhall drink and praife, and praiſe and drink for evermore: all their thirsty defires ſhall befilledwith compleat fatisfaction. O how defirable a ſtate is heaven uponthis account! and how should we be reſtleſs 'till we come thither; as the thirſty traveller is until he meet that cool, refreshing ſpring he wants and feeks for.

This prefent ſtate is a ſtate, ofthiriting, that to come of refreshment and fatisfaction.

Some drops indeed come from that fountain by faith, but they quenchnot the believer's thirst ; rather like water ſprinkled on the fire, they make it burn the more: but there thethirſty foul hath enough .

Obleſs God, that Jesus Chriſt thirſted under the heat of his wrath once, that you might not be ſcorched with it for ever.

Ifhe had not cried, Ithirst, you must have cried out of thirst eternally, and neverbe fatisfied.

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Inference 6. Laſtly ; Did Chrift in the extremity ofhis fufferings cry, I thirst ? Then how great, beyond all compare, is the love of God tofinners, whofor theirfakes exposed the Son of his love tofuch extremefufferings ?

Three confiderations marvellously heighten that love of the Father.

First, His putting the Lord Jeſus into ſuch a condition.

There is none of us would endure to fee a child of our own lye panting, and thirſting in the extremity of torments, for the faireſt inheritance on earth ; much less, to have the foul of a chil. conflicting with the wrath ofGod, and making fuch heartrending complaints as Chriſt made upon the croſs, ifwe might have the largest empire in the world for it yet, ſuch was the ſtrength of the love ofGod to us, that he willingly gave Jefus

Chrift to all this miſeryand torture for us. What ſhall we call this love ? O the height, length, depth and breadth of that love which paſſeth knowledge ! The love of God to Jefus

Chriſt was infinitely beyond all the love we have for our children, as the fea is more than a ſpoonful of water : and yet, as dearly as he loved him, he was content to expoſe him to all this, rather than we should periſh eternally.

Secondly, As God the Father was content to expoſe Chrift to this extremity, fo in that extremity to hear his bitter cries, and dolorous complaints, andyet not relieve him with the leaſt refreshment 'till he fainted, and died under it.

He heard the cries of his Son : that voice, I thirst, pierced heaven, and reached the Father's ear ; but yet he will not refreſh him in his agonies, nor abate him any thing of the debt he was now paying, and all this for the love he had to poor finners. Had

Chrift been relieved in his fufferings, and ſpared, then God could not have pitied or ſpared us.

The extremity of Chriſt's fufferings was an act of justice to him ; and the greatest mercy to us that ever could be manifeſted. Nor indeed (though Chrift fo bitterly complains of his thirſt) was he willing to be relieved,

'tillhe had finiſhed his work. O love unspeakable ! He doth not complain, that he might be relieved, but to manifeſt how great that forrow was which his foul now felt upon our account.

Thirdly, And it ſhould never be forgotten, that Jesus Chrift was expoſed to theſe extremities of forrow for finners, the greatest of finners, who deferved not one drop of mercy fromGod.

This commends the love ofGod fingularly to us, in that " whilft we were yet finners, Chrift died for us," Rom . v. 8.

Thus the love of God in Jesus Chriſt till riſes higher

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SERM . XXXV.

and higher in every diſcovery of it.

Admire, adore, and be raviſhed with the thoughts of this love !

Thanks be to God for his unspeakable gift.

SERMON XXXV.

Opens the fixth excellent Saying of CHRIST upon the Crofs.

JOHN xix . 30. When Jesus therefore had received the vinegar, hefaid, [It isfiniſbed] ; and he bowed his head, andgaveup the ghost.

ITisfinished.

This is the fixth remarkable word ofour Lord Jefus Chrift upon the croſs, uttered as a triumphant ſhout whenhe saw the glorious iffue ofallhis fufferings now at hand.

It isbut one word in the original; but in that one wordis containedthe ſum of alljoy; the very spirits of all divine confolation.

The ancient Greeks reckoned it their excellency to ſpeak much in a little; " to give a fea ofmatter in a drop of " language."

What they only fought, is here found.

I find ſome variety, (and indeed variety rather than contrariety), among expofitors about the relation oftheſe words.

Some are of opinion, thatthe antecedentisthe legal types and ceremonies ; and ſo make this to be the meaning † ; It is finished : that is, all the types and prefigurations that ſhadowed forth the redemption of fouls, by the blood of Chrift, are now fulfilled, and accomplished.

And, doubtless, as this is itſelf a truth, fo it is ſuch a truth as may not be excluded, as foreign to the true ſcope and ſenſe ofthis place. And though it be objected, that many types and prefigurations remained atthis time unſatisfied, even all that looked to the actual death ofChrift, his continuance in the ſtate of the dead, and his refurrection; yet it is eafily removed, "by confidering that they are faid tobe finiſh- " ed, becauſe they werejust finiſhing, orready tobe finiſhed :

" and it is as ifChriſt had faid, I amnow putting the laſt hand to it ‡," a few moments oftime more will compleat and 4- "

Cypr. Sect. 568.

+Heteaches us that the fullaccomplishment of ourſalvation, and every part thereof, was contained inhisdeath : the cancelling all the legal ceremonies is connected with this doctrine.

Calvin .

†Factum dicit, quodjam in eo fuit, et penefactum effet. Cam.

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niſh it; I have the ſumnow in my hand, which will fully fatisfy and payGod the whole debt.

It is now, butbow the head, and the work is done, and all the types therein fulfilled.

So that this cannot exclude the ful- • filling of the types, in the death of Chriſt, from their juſt claim tothe ſenſe ofthis place. Butyet, though we cannothere exclude this ſenſe, we cannot allow it to be the whole, or principal ſenſe: for lo ! afar greater truth is contained herein, even the finiſhing, or compleating of the whole deſign and project ofour redemption, and therein of all the types that prefigured it. Both theſe judicious Calvin conjoins, making the compleating of redemption the principal; and the fulfilling of all the types, the collateral and leſs principal ſenſe of it.

Yet itmust be obſerved, when we ſay, Chriſt finiſhed redemption-work by his death, the meaning is not that his death alone did finiſh it ; forhis abode inthe grave, refurrection, and afcenfion, had allof them theirjoint influence therein; but theſe being ſhortly to follow, are all included in the ſcope of this place. According then to the principal ſcopeofthe place, we obſerve, Doct. That Jesus Christ hath perfected, and completelyfinishedthegreat work of redemption, committed to him by God the Father.

To this great truth the apoſtle gives afull teſtimony,Heb.

Χ. 1.4.

Byone offering he hath perfected for ever them that "

" are ſanctified." Andto the ſame purpoſe ſpeaksChriſt, John xvii. 4. " I have glorified thee on earth ! I have finiſhed the " work thou gaveſt me to do."

Concerning this work, and the finiſhing thereof by Jeſus Chriſt upon the croſs, we ſhall enquire what this work was, how Chriſt finiſhed it, and what evidence can be produced for the finiſhing of it .

/ First, Whatwas the work which Chriſt finiſhed by his death ?

It was the fulfilling the whole law ofGod in our room, and for our redemption, as a ſponſor or furety for us. The law is a glorious thing ; the holiness ofGod, that fiery attribute, is engraven or ſtamped upon every part of it ; Deut. xxxiii. 2.

" From his right hand went a fiery law."

The jealousy ofthe Lord watched over every point and title of it, for his dreadful and glorious name was upon it, it curſed every one that continued not in all things contained therein, Gal. iii. 1o. Two things, therefore, were neceffarily requiredin him that ſhould

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The Fountain of Life. perfectly fulfil it, and both found in our furety, and in him only, viz. a ſubjective, and effective perfection.

First, A fubjective perfection. He that wanted this, could never fay, It isfinished.

Perfect working always follows a perfect Being.

That he might therefore finiſh this great work of obedience, and therein the glorious deſign ofour redemption ; lo! in what ſhining and perfect holiness was he produced !

Luke i. 35.

That holy thing that shall be born of thee, " thallbe called the Son of God."

And indeed, " fuch an "

" high-prieftbecame us, who is holy, harmleſs, undefiled, ſeparate from finners," Heb . vii. 26.

So that the law could have noexception against his perſon; nay, it was never fo honoured ſince its firſt promulgation, as it was by having fuch a perfect and excellent perſon, as Chriſt, to ftand at its bar, and give it due reparation.

Secondly, There must be alſo an effective perfection, or a perfection of working, and obeying, before itcould be faid, It

'isfinished.

This Christ had; for he continued in all things written in the law, to do them: He fulfilled all righteousness, as it behoved him to do, Matth. iii. 15.

He did all that was required to be done; and suffered all that was requiſite to be fuffered ; he did and fuffered all that was commanded, or threatned, in fuch perfection of obedience, both active and paffive, that the pure eye ofdivinejuſtice could not find a flaw in it ; and ſo finiſhed the work his Father gave him to do :

And this work finiſhed by our Lord Jesus Chriſt, was both a neceffary, difficult, and precious work.

First, It was a neceffary work which Chrift finiſhed upon the crofs : neceſſary, upon a threefold account.

Opus neceffarium ex parte Patris ; It was neceſſary on the Father's account : I do not mean that God was under any ne ceffity, from his nature, of redeeming us this, or any other way ; for our redemption is opus liberi concilii, an act of the free counſel ofGod: but when God had once decreed and determined to redeem and fave poor finners by Jeſus Chriſt, then itbecame neceffary that the counſel ofGod ſhould be fulfilled ;

Acts iv. 28. " To do whatsoever thy handand counſel had be - " fore determined tobe done."

Secondly,Exparte Filii; Itwas neceffarywith respect toChriſt, upon the account of that previous compact that was betwixt the Father and him about it.

Therefore it is faid by Chrift himself, Luke xxii. 22. " Truly the Son of man goeth as it was determined," i. e, as itwas fore-agreed, andcovenanted ; under the neceffity of fulfilling his engagement to the Father, he

SERM . XXXV.

The Fountain of Life.

came intothe world; and being come, he ſtill minds his engagement, John ix. 3. " I must work the works ofhim that ſent me. "

Thirdly, Ex parte noftri.

Yea, and it was no leſs neceſſary uponour accountthat this work ſhould be finished: for, had not Chrift finiſhed this work, fin had quickly finiſhed all our lives, comforts, and hopes.

Without the finiſhing this work, nota fon, or daughter ofAdam could ever have ſeen the face of God.

Therefore it is faid, John iii. 14, 15. " As Mofes lifted " upthe ferpentin the wilderness, ſo [muft] the Son ofman be

" lifted up; that whoſoever believeth in him mould not periſh, " but have everlasting life." On alltheſe accounts the finiſhing of this work was neceſſary.

Secondly, As it was neceſſary this work ſhouldbe finiſhed, fo the finiſhing of it was exceeding difficult: It coſt many a cry, many a groan, and many a tear, before Chriſt could ſay, It is finished.

All the angels in heaven were not able, by their united ſtrength, to lift that burden one inch from the ground, which Chriſt bare upon his ſhoulders, yea, and bare it away.

But how heavy a burden this was, may in part appear by his agony in the garden, and the bitter outcries he made upon the croſs, which in their proper places have beenopened.

Thirdly, and lastly, Itwas a moſt precious work which Chriſt finiſhed by his death : That work was diſpatched and finiſhed in few hours, which will be the matter of everlasting fongs and triumphs to the angels and faints to all eternity. O it was a precious work ! The mercies that now flow out ofthis fountain, viz . juſtification, ſanctification, adoption, &c. are not to be valued; beſides the endless happiness and glory of the world tocome, which cannot enter into the heart of man to conceive.

Ifthe angels fang when the foundation-ſtone was laid, what ſhouts, what triumphs ſhould there be among the faints, when this voice is heard, It is finished !

Secondly, Let us next inform ourſelves how, and in what manner Jeſus Chriſt finiſhed this glorious work : and if you ſearch the ſcriptures upon that account, you will find that he finiſhed it obediently, freely, diligently, and fully.

First, This bleffed workwas finiſhed by Jeſus Chriſt most obediently, Phil. ii. 8. " He became obedient to death, even the " death of the croſs :" " His obedience was the obedience of a " fervant, though not fervile obedience||."

So it was foretold ofhim, before he touched this work, Ifa. 1. 5. " The LordGod Nnn 2 Obedientiafervi, non fervilis.

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" hath opened mine ear, and I wasnot rebellious, neither turn- " ed away my back ;" i. e. My Father told me the very worſt ofit: he told me what hard and heavy things I muſt undergo, if ever I finiſhed thisdeſign ofredemption; and I was not rebellious, i. e. I heartily ſubmitted to, and accepted all thoſe difficulties : for there is a Meiosis in the words ; I was content to ſtoop to the hardeſt, and moſt ignominiouspart of it, rather thannot finiſh it .

Secondly, As Chriſt finiſhed it obediently, ſo he finiſhed it freely.

Freedom and obedience in acting are not at all oppofite to, or excluſive of each other.

Mofes's mother nurſed him in obedience to the command of Pharaoh's daughter, yet moſt freely with reſpect toher own delight and contentment inthat work.

So it is ſaid ofChriſt, andthat by his ownmouth, John Χ. 17, 18. " Therefore doth my Father love me, becauſe I lay

" downmy life, that I might take it again. No man taketh it " from me, but I lay itdown ofmyself: Ihave power to lay it

" down, and I have power to take it again.

This command66 ment have I received of myFather."

He liked the work for the end's fake.

When he had a profpect of it from eternity, then were his delights with the fons ofmen: then he rejoiced in the habitable parts of the earth, Prov. viii. 30, 31.

Andwhen he came intothe world about it, with what a full and freecon. ſent did his heart echo to the voice of his Father calling him to it ; juſt as you ſhall ſometimes hear an echo anſwering your voice two or three times over, Pfal. xl. " Lo, I come : I delight

66 to do thy will: thy law is within my heart."

He finiſhed thework freely.

Thirdly, As he finiſhed it freely, sohe finiſhed it diligently; hewrought hard from the morning of his life, to the end of it ; he was never idle wherever he was, but " went about doing

" good." Acts x. 38.

Sometimes he was ſo intent upon his work, that " he forgat toeat bread," John iv. 30, 31.

As the life of fome men isbut a diverſion from one trifle to another, from onepleaſure to another; ſo the whole life of Chriſt was ſpent, and taken up betwixt one work or another : never was a life fo filled up with labour: the verymoments ofhis time were all employed forGod, to finiſh this work.

Fourthly and lastly, He finished it compleatly andfully.

All that was to be done by way ofimpetration, and meritorious redemption, is fully done: no hand can come after his ; angels can add nothing to it *. "That is perfected to which *Perfectum est, cui nihil deeft, et cui nihiladdi poteft.

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" nothing is wanting, and towhich nothing can be added."

Such is the work Chrift finished.

Whatever the law demanded, is perfectly paid; whatever a finner needs, is perfectly obtained, and purchased: nothing can be added to whatChrift hath done; he put the laſt handto it, when he said, It isfinished.

Thus you fee what the work was, and how Chrift finiſhed it.

Thirdly, In the last place, let us conſider what affſurance or evidencewe have that Chriſt hath ſo finiſhed redemption-work : and ifyou pursue that inquiry, you will find theſe, among other plain evidences of it .

First, When Chriſt died, redemption-work must needs be finiſhed, inasmuch as the blood, as well as theobedienceof Chriſt, was ofinfinitevalue and efficacy, ſufficiently able toaccomplish allthe ends for which it was thed; " and that notby divine ac- " ceptation, but upon the account ofits propervalue *." This effect, viz. the finiſhing redemption-work meritorioufly by Chriſt, doth not exceed the power of the cauſe to which we aſſign it, viz the death of Chriſt. And ifthere be a fole ſufficient cauſe in act, what hinders but the effect ſhould follow ?

There was certainly enough in Chriſt's blood to fatisfy the ut. most demand of justice : when that therefore is actually ſhed, juſtice is fully paid, and, confequently, the fouls for whom, and inwhoſe names it is paid, fully redeemed from the curſe bythe merit thereof.

Secondly, It is apparent that Chriſt finiſhed the work, by the diſcharge or acquittance God the father gave him, when he raiſed him from the dead, and ſet him at his own right hand.

If Chriſt, the finners ſurety, be, as fuch, diſcharged by God the creditor, then the debt is fully paid. Now Chriſt was juſtified, and cleared at his refurrection, from all charges and demand ofjustice: therefore it is faid, 1 Tim. iii. 16. that he was justified in the spirit, (i. e.) openly diſcharged, by that very act of the Godhead, his raiſing him from thedead.

For when thegrave was opened, and Chriſt aroſe, it was to him as the opening ofthe priſon doors, and ſetting a furety at liberty, who was confined for another man's debt.

To the ſame ſenſe Chrift ſpeaks of his aſcenſion, John xvi. 10. " The ſpirit (faithhe)

" ſhall convincethe worldof ighteouſneſs," (i. e.) of acompleat and perfect righteouſneſs in me, imputable to finners for their perfect juſtification. And whereby ſhall he convince and fatisfythem that it is ſo ? Why, by this, " Becauſe I go to the Fa- " ther and ye ſee me no more."

There is a great deal offorce * Non ex divina acceptatione, fed ex propriovalore.

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andweight in those words, " because you see me no more ?" for itamounts to this much; by thisyou ſhallbe fatisfied Ihave fully, and compleatly, performed all righteousness, and that, by my active, and paſſive obedience; I have fo fully fatisfiedGod for you , as that you shall never be charged or condemned ; becauſe, when I go to heaven, I shall abide there in glory with myFather, andnotbe fent back again, as I ſhould, ifany thing had been omittedby me. And this the apoſtle gives you alfo in fomany plain words, Heb. x. 12, 13, 14. " After hehad

" offered one facrifice for fins, for ever fat down on the right " hand ofGod."

And whatdoth he infer from that, butthe very truth before us, verſe 14. that by one offeringhe hath " perfected for ever them that are ſanctified ?"

Thirdly, It is evident Chriſt hath finiſhed the work, by the bleffed effects of it upon all that believe inhim: for by virtue ofthe compleatness of Chriſt's work, finiſhed by his death, their confciences are now rationally pacified, and their fouls, at death, actually receivedintoglory; neitherofwhichcould be, ifChrift had notinthis world finiſhed the work.

IfChriſt had done his work imperfectly,he could not have given reſt, and tranquillity to the labouring and burdened ſouls that come to him, as now he doth, Mat. xi. 28.

Confciencewould stillbehesitating, trembling, and unfatisfied; and had he not finiſhed his work, he couldnothave entrance through the vail ofhis fleſhintoheaven, as all that believein himhave, Heb. x. 19, 20.

Ifhe had but ahneft done that work, we had been but almost faved, that is, certainly damned. Andthus you fee breiflythe evidences that the work is finiſhed.

Inference 1. Hath Chriſt perfected and compleatly finiſhed all his work for us ? how sweet a relief is this to us that believe inhim, against all the defects and imperfections ofallthe works ofGod, that are wrought by us.

There's nothing finiſhed that we do: all our duties are imperfect duties ; they come off lamely, and defectively from our hands.

It is Chriſt's charge against the church of Sardis, Rev. iii. 2. Ihave notfound thy works πεπληρομένα, perfect, or filled upbefore God. O there is much emptineſs, and vanity in the best ofour duties : but here is the grand relief, andthat which anfwers to allthe grounds ofour doubts and fears upon that account; Jeſus Chrift hath finiſhed all his work, though we can finiſh none ofours : and fo, though we be defective, poor, imperfect creatures, in ourfelves, yet, notwithstanding, we are " compleat in him," Col. ii.

9.10.

Though we cannot perfectly obey, or fulfil one comnand of the law, yet is " the righteousness ofthe law fulfilled

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" in us that believe," Rom. viii. 4. Chriſt's compleat obedience being imputed to us, makes us compleat, andwithout faultbeforeGod.

It is true, we ought to be humbled for our defects, and troubled for every failing in obedience; but we should not be difcouraged, though multitudes ofweakneſſesbe upon us, and many infirmities compaſs us about, in every duty we put our hand to: though we have no righteouſneſs ofour own; yet of God, Chriſt is made unto us righteousness: and that righteoufneſs of his is infinitely better than our own : inftead of our own we have his. O bleffed be God for Chrift's perfect righteouſneſs !

Inference 2. DidChriſt finiſh his work with his own hand ?

How dangerous and dishonourable a thing is it, tojoin any thing ofour own to the righteousness ofChrist, in point ofjuftification beforeGod. Jetus Chrift will never endure this; it reflects upon his work diſhonourably; he doth not(inthis cafe) affectfocial glory: not I, and my God; I, and my Chriſt, did this; he will be all, or none, in your juſtification.

Ifhe have finiſhed the work, what needof our additions ? And if not, to what purpoſe are they ? Canwe finishthatwhich Chrift himselfcould not ? But we wouldfain be ſharing with him in this honour, whichhe will never endure.

Did he finish the workby himfelf, and will he ever divide theglory and praife of it with us ?

No, no, Chrift is no half Saviour. O it is an hard thing to bring theſeproud hearts to live upon Chrift for righteouſneſs : wewould fain add our penny to make up Chriſt's fum.

But if you will have it ſo, or have nothing to do with Chriſt, you and your penny muſt periſh together, Ifa. 1. ult. God gives us the righteoufnefs ofChriſt, as he gavemanna to the Ifraelites in the wilderness.

It is faid, Deut. viii. 16. " That he fed them " with manna inthe wilderness, thathe might humble them."

The quality of the food was not humbling, for it was angels food, but the manner ofgiving it was ſo: they must live by faith upon God for it, from day to day.

This was not like other food, produced by their own labour. CertainlyGod takes the rightway to humble proud nature, incalling finners wholly from their own righteousness to Chrift's for their juftification.

Inference 3. Did Chriſt finiſh his work for us ; Then there canbe nodoubt, but he will alsofiniſh his work in us . Ashe begun thework of our redemption, and finiſhed it ; fo he that hath begun thegood work in you, will alſo finiſh it uponyour fouls. Andof this the apostle faith, "He is confident," Phil .

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i. 6. Jeſus Chriſt is notonlycalled the author, but alſo thefinisher of our faith, Heb. xii. 2.

If he begin it, no doubtbut he will finiſh it.

And indeed the finiſhing ofhis own work of redemption without us, gives full evidencethat he will finiſh hiswork of fanctification within us; andthat becauſe theſe two works of Chriſt have a reſpect and relation to each other ; and ſuch a relation, that the workhe finished by his own death, refurrection, and afcenfion, would be in vain to us, ifthe work of ſanctification in us ſhould not in like manner be finiſhed.

Therefore, as he preſented a perfect facrifice toGod, and finiſhed redemption-work; ſo willhe preſent everyman perfect, and compleat, forwhom he offered up himself; for he will not lofe theendofallhisſufferings at last. To what purpoſe would his meritorious impetration be, without compleat and full application? Benot therefore diſcouraged at the defects and imperfections ofyour inherent grace: be humbled for them, but be not dejectedby them: this is Chriſt's work, as well as that : that work is finiſhed, and fo will this.

Inference 4. Is Chriſt's work of redemptiona compleat and finiſhed work ? How excellent and comfortable beyondall compare, is the method and way offaith ! Surely the way of believing is the moſt excellent way in which a poor finner can approachGod; for itbrings before him a compleat, intire, perfect righteousness ; and this must needs be moſt honourable to God, moſt comfortable to the foul thatdraws nigh toGod . O what a compleat, finiſhed, perfect thing is the righteouſneſs of Chriſt! The ſearching eye of the holy andjealousGod cannot find the leaſt flaw or defect in it.

Let God or confcience look upon it ; turn it every way ; view it on every fide; thoroughly weigh and examine it, it will appear a pure, a perfect piece, containing in it whatsoever is neceſſary for the reconciling of an angry God, or pacifying of a diſtreſſed and perplexed foul.

How pleaſing, therefore, and acceptable toGod must be that faith, which preſents ſo compleat and excellent an atonement tohim! Hence the acting ofour faith upon Chrift for righteouſineſs, the approachesof faith toGodwith ſuch an acceptable preſent, is called the work ofGod; that is, the moſtgrateful, acceptable, and well pleaſing work to God that a creature can perform ; John vi. 29. "This is the work ofGod, thatyebe- " lieve." One act offaith pleaſes himmore,than ifyou ſhould toil all your lives at a taſk of obedience to the law. As it is more for God's honour and thy comfort, to pay allthou oweſt him at one payment, in one full fum, than tobe paying by very ſmalldegrees, andneverbe able to make fullpayment, or

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feethebond cancelled; ſo this perfect work only produces perfect peace.

Inference 5. Did Chriſt work, and work out all thatGod gavehim to do, till he had finiſhed his work ? How neceffary then is a laborious working life to all that call themselves Chriftians ? The life of Chrift, you fee, was a laborious life.

Shall hework, and we play ? Shall a zealous, active, working Chrift be reproached with idle, negligent and lazy followers ? O work, and work out your own falvation with fear and trembling,

Phil. ii. 12 .

Object. But if Chrift wrought ſo hard, we may fit ſtill.

If he finiſhed the work, nothing remains for us to do.

Solut. Nothing of that work which Chriſt did, remains for you to do.

It isyour commendation andduty to leave all that to Chriſt : but there is other work for you to do ; yea, ſtore of work lying upon your hands. You must work as well as Chriſt, though not for the ſame ends Chriſt did. He wroughthard to fatisfy the law, by fulfilling all righteousness. He wrought all his life long, to work out a righteouſneſs tojustifyyoubefore

God.

This work falls to no hand but Chriſt's : butyou must work, to obey the commands ofChriſt into whoſe right ye are come by redemption : you must work, to teſtify your thankfulnefs to Chrift, for the work finiſhed for you : you must work, to glorify God by your obedience : letyour light soshine before men.

For theſe, and divers other ſuch ends and reasons, your life must be a working life. God preſerve all his people from the groſs and vile opinions of Antinomian libertines, who cry up grace, and decry obedience who under ſpecious pretences ofexalting a naked Chrift upon the throne, do indeed Itrip him naked of a great part of his glory, and vilely dethrone him.

My pen ſhall not engliſh what mine eyes have read *.

Tell it not in Gath.

But for thee, reader, be thou a follower ofChriſt : imitate thy pattern : yea, letme perfuade thee, as ever thou hopeſt to clearup thine intereſt in him, imitate him in ſuch particulars as theſe that follow .

First, Chriſt began early to work for God: he took the morning ofhis life, even the very beginning ofit, to work for * Da mihi Chriſtum, non quæro dona gratiæ, fed Chriftum.

Non quero promiſſiones, fed Chriſtum.

Non quæro fanctificationem, fed Chriftum.

Ne mihi narrafabulam de mediatore, et of ficio; narra mibi de Chrifto.

Commentariusde ſtatu Ecclef. Brit.

P. 45.

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God. " How is it (faid he to his parents, when he was buta " child of about twelve years) that ye ſought me ? Wift ye not " that I must be about my Father's buſineſs ?" Reader, if the morning of thy life be not gone, O devote it to the work of God, as Chrift did: ifit be, ply thy work the clofer in the afternoon of thy life.

Ifa man have any great and neceſſary buſineſs to do, it is good doing it in the morning ; afterwards a hurry of buſineſs and diverſion comes on.

Secondly, As Chriſt began betime, fo he followed his work clofe: he was early up, and he wrought hard, to hard, that " he forgat to eat bread," John iv. 31, 32.

So zealous was he in his Father's work, that his friends " thought thathehad " beenbeſides himself," Mark iii . 21.

So zealous, that " the " zeal ofGod's houſe eat him up." He flew like a feraphim, in a flame of zeal, about the work of God.

O be not ye like ſnails .

What † Auguſtus ſaid of the young Roman, well becomes thetrue Chriſtian , " whatsoever he doth, he doth it to " purpoſe."

Thirdly, Chriſt often thought upon the ſhortness of his time, and wrought hard becauſe he knew his working-time wouldbe but little.

So you find it John ix. 4. " I must work the works " of him that fent me, whilst it is day ; the night cometh,

" when no man can work ."

O in this be like Chriſt : rouze yourhearts todiligence with this confideration.

If a man have much to write, and be almoſt come to the end of his paper, he will write cloſe, and thereby much matter ina little room .

Fourthly, Hedid much work for God, in a very filent manner : He wrought hard, but did not ſpoil his work, when he had wrought it, by vain oftentation. When he had expreffed his charity, in his acts of mercy and bounty to men, he would humbly feal up the glory of it, with this charge ; " fee ye tell

" nomanof it," Mat. viii. 4.

He affected nopopular air.

All the angels inheaven could notdo what Chrift did, and yet he calledhimself a worm, for all that, Pfal. xxii. 6. O imitate your pattern : Work hard for God, and let not pride blow upon it, when you have done : 'Tis hard for a man to do much, and not value himself for it too much.

Fifthly, Chriſt carried on his work for God refolvedly : No diſcouragements would beat him off, though never anywork met with more from firſt to laſt.

How did Scribes and Pharifees , Jews, Gentiles, yea, Devils ſet uponhim, by perfecutions, and reproaches, violentoppoſitions, andfubtiltemptations;but + Quicquid vult, valdevult.

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yet, he goes on with his Father's work for all that : Heisdeaf toalldiſcouragements ‡. So it was foretold of him, Ifa. xlii. 4,

" He shall not fail, nor be diſcouraged." O that more ofthis ſpirit ofChriſt were in his people :O that, inthe ſtrength oflove to Chriſt, and zeal for the glory ofGod, you would pour out your hearts in ſervice, and like ariver, ſweepdown all diſcouragements before you.

Sixthly, He continued working, whilst he continued living :

His life andlabour ended together: He fainted not in his work:

Nay, the greatest workhe did in this world, was his laſt work.

O be like Chriſt in this, be not weary ofwell-doing : Give not over thework of God, while you can move hand and tongue to promote it, and ſee thatyour last works be more thanyour firſt.

O let the motions ofyour foul afterGod be, as all natural motions are, ſwift when nearest the centre||. Say not it is enough, whilft there is any capacity of doing more forGod.

In theſe things, Chriſtians, be like your Saviour.

Inference 6. Did Chriſt finiſh his work ? Look to it Chriſtians, that yealfofinishyour workwhichGodhathgivenyou todo : That youmaywith comfort ſay, whendeath approaches, as Chriſt ſaid,

John xvii. 4. " I have glorified thee on earth, I have finiſhed " the work thou gaveſt me to do; and now, O Father, glorify

" thou me with thine own self."

Chriſt had a work committed tohim, and he finiſhed it ; you have a work alſocommitted to you: O fee that you may be able to ſay, 'tis finiſhed when your time is ſo : O work out your own falvation with fear and trembling: And, that I may perfuade you to it, I beſeech you lay theſe confiderations cloſe to heart.

First, Ifyour work be notdone before you die, it can never bedonewhenyou are dead .

" There's nowork nor knowledge, " nor device in thegrave, whither thou goeſt," Ecclef. ix. 5,

10. They that godownto the pit,cannot celebrate the nameof God, Iſa. xxxviii. 18. Death binds up the hand from working anymore : ſtrikesdumb the tongue that itcan speak no more; for then the compoſition is diſſolved.

The body, which is the foul's inſtrument to work by, isbroken, and thrown aſide : the foul itſelf preſented immediatelybefore the Lord, to give an account of all its works. O therefore, ſeeing the night cometh,

† Savior, ab obice ibit. i. e. He shall proceed the more reſolutely becaute of obſtacles.

Si dixiftifufficit, periiſti. Ifthouonce ſayit is enough, thou artloft.

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whennomancan work, as Chriſt ſpeaks, John ix. 4. make haſte and finiſh your work.

Secondly, If you finiſh not your work, as the ſeaſon ofworking, ſo the ſeaſon ofmercy will be over atdeath.

Do not think, you thathave neglected Chriſt all your lives, you that couldnever be perfuaded to a laborious holy life, that ever your cries and intreaties ſhall prevail withGod for mercy, whenyour ſeaſon is paſt : No, no, 'tis too late ; WillGod hear his cry, when " troubles comeuponhim ? " Job xxvii. 9.

The ſeaſon ofmercy is then over ; as the treefulis,so it lies : Then he that is holy ſhall be holy ſtill, and he that is filthy ſhallbe filthy ſtill.

Alas, poor fouls, you come too late : " The master ofthe houſe is rifen

up, and the doors are ſhut," Luke xix. 42. The ſeaſon is over :

Happy had it been, ifye had known the day ofyour viſitation.

Lastly, If your work be not finiſhed whenyou come to die, you can never finiſh your lives with comfort.

He that hath'not finiſhed his work with care, cannever finiſh his course withjoy.

O what a diſmal caſe is that foul in, that finds itſelf furprizedby death inan unready poſture ! To lie ſhivering upon thebrink of thegrave, ſaying, Lord what will become of me ! O I cannot,

Idare notdie ! For the poor foul to ſhrink back into the body, and cry, Oh, it were better for me to do any thing than die.

Whywhat's the matter ? Oh, I am in a Chriſtleſs ſtate, and dare not go beforethatawfuljudgment-feat.

IfI had in ſeaſonmade Chrift fure, I could then die with peace.

Lord, what ſhall I do? How doſt thou like this, reader ? Will this be a comfortable cloſe ! When one aſked a chriftian that conſtantly ſpent fix hours everyday in prayer, why he did fo ? He anſwered, O Imust die, 1 must die.

Well, then, look to it that you finiſh your work as Chriſt alſo did his.

++++ SERMON XXXVI.

Opens the ſeventh and laſt Word with which CHRIST breathed out his Soul.

LUKE Xxiii . 46. And when Jesus had criedwith a loudvoice, hesaid, Father, intothy handsIcommend myspirit ; andhavingfaid thus, he gave up the ghost.

T HESE are the laſt ofthe laſt words of our Lord Jeſus Chriſtupon the croſs, with which he breathed outhis

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The Fountain of Life. foul : They were David's words before him, Pfal. xxxi. 5. and for fubſtance, Stephen's after him, Acts vii. 27.

Theyare words full, both offaith and comfort; fit to be the last breathings of every gracious foul in this world.

They are refolved into theſe five particulars ; First, The perfon depofiting, orcommitting: The Lord Jesus

Christ, who in this, as wellas in other things, acted as a commonperſon, as thehead ofthe church *.

This must be remarked carefully, for therein lies no ſmall part of a believer's confolation : When Chriſt commends his foul toGod, he doth as it were bind up allthe fouls of the elect in one bundle with it, and folemnly preſents them all with his, to his Father's acceptance: Tothis purpoſe oneaptly renders it.

" This commendation made by Chriſt, turnsto the fingular " profit and advantage ofour souls ; inasmuch as Chrift, by this very prayer, hath delivered them into his Father's hand, as aprecious treaſure, whenever the time comes that they are to be loofed from the bodies which they now inhabit.+"

Jeſus Chriſt neither lived nor died for himself, but for believers ; whathe did in this very act, refers to them as well as to his

" own foul : You must look therefore upon Chriſt, in this laſt and folemn act ofhis life, as gathering all the fouls of the elect together, and making a folemn tender ofthem all, with his own. foul to God.

Secondly, The depofitory, or perſon towhom he commitsthis precious treafure, and that was to his own Father : " Father,

" intothy hands I commit my ſpirit."

Father is a ſweet encouraging, afſuring title : Well may afon commit any concernment, how dear foever, into the hands ofa father ; eſpecially fuch a fon into the hands of fuch afather. "By the hands of " the Father into which he commits his foul, we are not toun- " derſtand the naked or merepower, but the fatherly acceptati- " on and protection ofGod ‡."

Thirdly, The depofitum, or thing committed into this hand, * He commends not his foul to the Father on his own perſonal account, but the fouls of all the faithfulbound up as it were in one bundle, that they might be kept in ſafety together with his own.

D. Pareus.

+ Hac Chrifli commendatio, in animarum noftrarum commodum cedebat .

Quippe quas ille a corpore quod inhabitaverant abfolutas, quafi quoddam depofitum, in Dei viventis manu, ex oratione tradebat.

Vict. Antioch. in Mark ix.

‡ Manus hæc patris alias Dei potentiam fignificant, hic vero paternum Dei præfidium, &c.

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[myfpirit] (i. e.) my soul, now inſtantlydeparting,uponthe very point offeparation from mybody.

The foul is the moſt precious ofall treaſures, 'tis called the darling, Plalm. xxxv. 17 . or, " the only one *," i.e. that which is moſt excellent, and therefore moſt dear and precious : Awhole world is but a trifle, ifweighed, forthe price ofone foul,Mat. xvi. 26.

This ineſtimable treaſure he now commits into his Father's hands.

Fourthly, TheActby which he puts it into that faithful hand oftheFather, παραθησομαι, I commend t.

We rightly render it inthepreſenttenſe, though theword be future : For, with theſe words he breathed out his foul.

This word is of the ſame im. portwith συνισnus, I preſent, or tender it into thy hands ; It was in Chriſt an act of Faith, a moſt ſpecial and excellent act intended as a preſident for allhis people.

Fifthly, and Laſtly, The last thing obſervable is, the manner in which he uttered theſe words, and that was with a loud voice; he ſpake it that all might hear it, and that his enemies, who judgedhimnowdeſtitute and forſaken ofGod,mightbeconvinced thathewas not ſo, but that he was dear to his Father ſtill, and could put his foul confidentlyinto his hands : " Father intothy

" hands I commend my ſpirit."

Takingthen theſe words, not only as ſpoken by Chriſt, the headof all believers, and ſocommending their fouls toGod with his own, but alſo as a pattern, teaching them what they ought to do themselves, when they come to die.

We obſerve, Doct. That dying believers are both warned, and encouraged, by Christ's example, believingly to commend theirprecious fouls into thehands ofGod.

Thus the apostle directs the faith of Chriſtians, tocommit their fouls to God's tuition and fatherly protection, when they are either going into priſons, or to the ſtake for Chriſt,

1 Pet. iv. 9. " Let them (faith he) that ſuffer according tothe will of "

God, commit the keeping oftheir fouls to him in well-doing, as unto a faithful creator."

This propoſition we will conſider in theſe twomain branchsof it, viz. what is implied and carried in the ſoul's commende

* Unicam meam .

Eraſmus obſerves that the word here uſed, fignifies I will commend, for even in Pfalm xxxi. 6 . whence theſe words of Chriſt are taken, the word is read in the fuיתדיהי ture tenfe.

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ing itſelf toGod by faith, when the time offeparation is come :

Andwhat warrant or encouragement gracious fouls have for fo doing.

First, What is implied in this act of a believer, his commending, or committing, his foul into the hands ofGod at death?

And if it be throughly weighed, you will find theſe fix things, at least, carried in it.

First, It implies this evidently in it †, That thefoul outlives thebody, and fails not, as to its being, when its body fails ; it feels the houſe in which it dwelt, dropping into ruins, and looks out for a new habitation with God.

" Father into thy " hands I commend my ſpirit."

The foul underſtands itſelf a more noble being than that corruptible body, to which it was united, and is now to leave it in the duſt: it underſtands its relation to the Father of ſpirits, and from him it expects protection and proviſion in its unbodied ſtate; and therefore into his hands it puts itſelf.

If it vaniſhed, or breathed into air, and did not ſurvive the body; if it were annihilated at death, it were but a mocking ofGod to ſay, whenwe die, " Father,

" intothy hands I commend my ſpirit."

Secondly, It implies the foul's true reſt to be in God.

See which way its motions and tendencies are, not only in life, but indeath alſo.

It bends to itsGod: Itrepoſes, it even puts itfelfupon itsGod and Father ; " Father, into thy hands." God is the centre of all gracious ſpirits. While they tabernacle here, they have no reſt but inthe bofom of theirGod: When they . gohence, their expectation and earnest defires are to be with him ‡.

Ithad beenworking afterGodby gracious defires before, it had caft many a longing look to heaven-ward before; but when the gracious foul comes near its God (as it doth in a dyinghour) " then it even throws itſelf into his arms" ; as a river, that after many turnings and windings, at laſt is arrived to the ocean; it pours itſelf with acentral force into the boſom of the ocean, and there finiſhes its weary courſe. "Nothing

"butGod can pleaſe it inthis world, and nothingbutGod " cangive it content when it goes hence ||."

It is not the + Whoever believes in Chriſt, will not at his death, breathe outhis foul into the air, but fly to the faithful keeper of fouls, who keeps in ſafety whatever is committed tohim.

Cal.

$ Ruere in amplexus.

The place avails nothing, neither does the verypleaſantneſs of heaven itſelf increaſe the happiness of bleſſed ſpirits, but only as it isGod's dwelling place.

Parkerdedecenfu, lib. 2.p. 132.

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amoenityof the place, whither the gracious foul is going, but theboſom of the bleſſedGod, who dwells there, that itſo vehemently pants after ; not the Father's houſe, but the Father's arms and bofom :

Father, into thy hands I commend my "

fpirit : Whom have I in heaven but thee ? And on earth is none that I defire in comparison of thee," Pfal. lxxiii. 24, 25.

Thirdly, It alfo implies the great value believers havefor their fouls.

That's the precious treasure; and their main folicitude and chief care, is to fee it fecured in a ſafe hand: " Father,

" intothyhands I commit my ſpirit: " They are words ſpeaking the believer's care for his foul, that it may be fafe, whatever becomes of the vile body. A believer when he comes nigh to death, ſpends but few thoughts about his body, where it ſhall be laid, or how it thall be diſpoſed of: He truſts that in the hands of friends ; but as his great care all along was for his

" foul, fo he expreſſes it in theſe his very last breathings, in which he commends it into the hands of God :

It is not, Lord Jeſus receive my body, take careof my duft, but receive myspirit : Lord, ſecure thejewel, when the caſket is broken.

Fourthly, Theſe words imply the deep fenfe that dying believers have of thegreat change that is coming uponthem by death ; when all viſible andſenſible things areshrinkingawayfrom them, andfailing.

They feel the world and the beſt comforts in it failing: Every creature and creature-comfort failing : For, at death we arefaid to fail, Luke xvi. 9. Hereupon the foul claſps the cloſer about its God, cleaves more cloſe than ever tohim :

" Father into thy hands I commend my ſpirit".

Not that a mere neceſſity puts the foul uponGod; or that it cleaves to God, becauſe ithaththen nothing else totake hold on : No, no, it choſeGod for its portion when it was in the midst of all its outward enjoyments, and had as good ſecurity as other men have for the long enjoymentofthem: but my meaning is, that although gracious fouls have choſenGod for their portion, and do truly prefer him to the beſt of their comfort ; yet, in this compounded ſtate, it lives not wholly upon itsGod, but partly by faith, and partly by ſenſe; partly upon things ſeen, and partly upon things not ſeen.

The creatures had fome intereft in their hearts ; alas, too much ; but now all theſe are vanithing, and it fees they are ſo.

I ſhall ſee man no more, with the inhabitants of the world, (faid fick Hezekiah ;) hereupon it turns itſelf from them all, and caſts itſelfuponGod for all its ſubſiſtence, expecting how to liveupon itsGod intirely, as the bleſſed angels do; and ſo, in faith, they throw them-

: felves intohis arms : " Father, into thy hands I commend my "fpirit."

Fifthly, It implies the attonement ofGod, and hisfull reconciliation to believers, by the blood of thegreat facrifice; elſe they durſt never commit their fouls into his hands : " For, it is a fearful thing to fall intothe hands of the living God," Heb. xii. 29. (i. e.) of an abſolute God, aGod unattoned bythe offeringup of Chrift. The foul dare nomore caſt itſelf into thehand ofGod, without ſuch an attoning facrifice, thanitdares approach toa conſuming fire: And, indeed, the reconciliation ofGodbyJeſus Chriſt, as it is theground ofall our acceptance withGod; for we are made accepted in the beloved: So 'tis

plainly carried in the order or manner of the reconciled foul's committing itſelf to him : For, it firſt cafts itſelf intothe hands ofChrift, then into the hands of God by him.

So Stephen, when dying, " Lord Jesus receive my ſpirit: " And by that hand itwouldbe putintothe Father's hands .

Sixthly, and lastly, It implies both the efficacy and excellency offaith, infupporting and relieving thefoul at a time when nothing else is able to do it : Faith is its conduct, when it is at the greatest loss anddiſtreſs thatever it metwith : itfecures the foul when it is turned out ofthe body : when heart and fleſh fail, this leads it to the rock that fails not: it ſticksby thatfoul till itfees it safethrough all the territories ofSatan, and fafe landed upon the ſhore of glory ; and then is ſwallowed up in viſion : many a favour it hath ſhewn the foul while itdweltin its body.

The great ſervice itdid for the foul was in the timeofits efponfals to Chriſt .

This is the marriage-knot, the bleſſed bond of union betwixt the foul andChriſt.

Many a relieving fight, fecretand ſweet ſupport ithath received fromits faith ſince that ; but, furely, its firſt and laſt works are its moſt glorious works .

By faith it firſt ventured itſelf upon Chriſt; threw itſelfupon himinthedeepeſt ſenſe ofits own vileneſs, andutter unworthineſs, when ſenſe, reaſon, and multitudes oftemptations ftood by, contradicting anddiscouraging the foul : by faith it now cafts itſelf intohis arms, when it is launching out into vaſt eternitv.

They areboth noble acts of faith; but the firſt, nodoubt, is the greatest and most difficult : for, when once the foul is intereſted in Chriſt, it is no ſuch difficulty to commit itſelf into his hands, as when it had no intereſt at all in him.

It is eafier for achild to caſt himself into the arms of his own father, in diftrefs, than forone that hathbeenboth aſtranger and anenemy

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to Chriſt, to caſt itſelf upon him,thathe may be a father, and a friend to it.

And thisbrings us upon the fecond enquiry I promiſed to fatisfy, viz.

Secondly, What warrant or encouragement have gracious fouls to commit themselves, atdeath, into the hands of God ?

I anfwer, Much every way ; all things encourage and warrant its ſodoing :

For, First, This God, towhom the believer commits himselfat death, is its Creator; the father of its being : he created and inſpired it, and ſo it hath relation ofa creature to a Creator ; yea, ofa creature now in diſtreſs, to a faithful Creator, 1 Pet. iv. 19. " Let them that fuffer according to the will ofGod, com- " mit the keeping of their fouls to him in well-doing ; as to a " [faithful Creator] ."

It is very true, this ſingle relation, in itſelf, gives little ground of encouragement, unless the creature had conferved that integrity inwhich it was originally created* .

And they that have no more to plead with God for acceptance, by their relation to him as creatures to a Creator, will, doubtleſs, findthat word made good to their little comfort, Ifa. xxvii.

11. " It is a people of no underſtanding, therefore he thatmade

" them, will nothave mercy onthem ; and he that formed them, will shew them no favour."

But now, grace brings thatrelationinto repute: holiness ingratiates us again,and revives the remembrance of this relation; fo that believers only can pleadthis.

Secondly, As the gracious foul is his creature, ſo it is his redeemed creature: one that he hath bought, and that with a great price, evenwith the precious blood ofJeſus Chriſt, 1 Pet.i.

18.

This greatly encourages the departing foul, tocommit itſelf into thehands ofGod; God; fo you find, Pial. xxxi. 5. " Intothy

" hands do I commend my ſpirit, thou haſt redeemed it,O Lord " God of truth."

Surely, this is mighty encouragement, to put itſelf upon God in a dying hour : Lord, I am not only thy creature, but thy redeemed creature; one that thou haft bought with agreat price : OI have coſt thee dear; for my fake Chriſt came from thy boſom, and is it imaginable, that after that thou haft in ſuch a coſtly way, even by the expence of the precious blood of Chrift , redeemed me, thou ſhouldſt at laſt exclude me ?

Shall the ends both of creation and redemption of this foul be loſt together ? willGod form ſuch an excellent creature as my foul is, inwhich are ſomany wonders ofthe wisdomand power

*Hauſtus ex divino origine. i. e. Deſcended ofadivine original.

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of its Creator ? will he be content, when ſin has marred the frame, and defaced the glory of it, to recover it to himself again, by thedeath of his owndear fon, and after all this, caſt it way, as ifthere were nothing in all this ? " Father, into thy

" hands I commend my ſpirit : " I know thou wilt have a reſpect to the work ofthy hands ; eſpecially to a redeemed creature, upon which thou hast expended ſo great fums of love, which thou haft bought at ſo dear a rate.

Thirdly, Nay, that is not all ; the gracious foul may confidently and ſecurely commit itſelf intothe hands of God when it parts with its body at death; not only becauſe it is his creature, his redeemed creature, but becauſe it is his renewed creature alſo : and this lays a firm ground for the believer's confidenceandacceptance; not that it is the proper cauſe, or reaſon of its acceptance, but as itis the ſoul's beſt evidence, that it is accepted with God, and ſhall not be refuſed by him, when it comes to him at death : for, in ſuch a foul there is adouble workmanship ofGod, both glorious pieces, though the laſt exceeds in glory : A natural workmanſhip, in the excellent frame of that noble creature the foul ; and a gracious workmanſhip uponthat again ; anew creation upon the old; glory upon glory : " We are his workmanship, createdin Chriſt Jeſus," Eph . ii . 10.

The Holy Ghost came down from heaven on purpoſe tocreate this new workmanship ; to frame this new creature ; and, indeed, itis the top andglory of allGod's works ofwonder in this world; and must needs give the believer encouragement to commit itſelf toGod, whether at ſuch atime, it ſhall reflect either upon the endofthe work, or upon the end ofthe workman ; both which meet in the falvation of the foul fo wrought upon, the end ofthe work is ourglory : By this " we

66 are made meet to be partakers of the inheritanceofthe faints " in light," Col. i. 12.

It is alſo the deſign and end of him that wrought it, 2 Cor. v. 5. "Now he that hath wrought us

" for the ſelffome thing, isGod."

Had he not defigned thy foul for glory, the Spirit ſhould neverhave come upon fuch a fanctifying deſign as this : furelyit ſhall not fail of a reception into glory, when it is caſt out ofthis tabernacle : fuch a work was not wrought in vain, neithercan it ever perish : whenonce fanctification comes uponafoul, it ſo roots itſelf in the foul, that where the foul goes, it goes ; gifts indeed, they die : all natural excellency and beauty, thatgoes away atdeath, Job iv. ult . but grace aſcends with the foul ; it is a fanctified, when a ſeparate_foul : And canGod thut the door of glory upon fuck.

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২. a foul, that by grace is made meet for the inheritance ? O it cannotbe!

Fourthly, As thegracious ſoul is arenewed foul, ſo it is alſo a fealed foul ; God hath fealed it inthis world for that glory, into which it is now to enter atdeath.

All gracious fouls are ſealed objectively, i. e. they have thoſe works ofgrace wrought on their fouls, which do, (as but now was ſaid), aſcertainand evidence their title toglory; and many are ſealed formally; that is, the Spirit helps them clearly to difcern their intereſt, in Chriſt, and all the promises.

This both ſecures heaven to thefoul in itſelf, and becomes alſo an earnest or pledge ofthat. glory in the unspeakablejoys and comforts that itproduces in. the foul : Soyou find, 2Cor. i. 22. " Who hath fealedus, and " given us the earnest of the Spirit in our hearts." God ſealingusgiveshigh ſecurity; his objective ſeal makes it ſurein itfelf, his formal ſeal makes it ſo to us; but, if over and above all this, he will pleaſe, as a fruit of thathis fealing, togiveus thoſe heavenly inexpreſſible joys and comforts which are the fruit ofhis formal fealing-work, to be an earnest, a foretaſte andhanfel ofthatglory, how can the foul that hath found all this, doubtin the leaſt ofa rejectionby its God, when at death itcomes tohim ? Surely, ifGod have ſealed, he will not refuſe you; ifhe have given his earneſt, he will not ſhut you out ;

God's earneſt is notgiven injeſt .

Fifthly, Moreover, every gracious foul may confidently caft itſelfinto thearms ofitsGod,when itgoeshence, with" Father,

" into thyhands I commitmy ſpirit."

Foraſmuch aseverygracious foul, is a foul in covenant with God; andGod ſtands obliged, by his covenant and promiſe to ſuch, not to caſt them out, when they come unto him. As soon as ever thou became his, by regeneration, that promiſe became thine, Heb. xiii. 5.

" I will never leave you, nor forſake you ." And will he leave the foul atatime,whenit never had moreneed ofaGod to ſtand by it, than ithath then ? Every gracious foul is entituled to that promiſe, John xiv. 3. " I will come again, and receive you

" tomyſelf." And willhe fail to make it good, whenthe time ofthe promife is come, as atdeath it is ? It cannotbe.

Multitudes ofpromiſes; the whole covenant of promiſes, give fecurity to the foul against the fears of rejection, or neglect by God. And the fouls dependance uponGod and his promiſe ; its very cafting itſelf uponhim, from the encouragement the word gives it, add tothe encouragement uponGod.

When he fees apoor foulthat he hath made, redeemed, fanctified, ſealed, andby folemn promiſe engagedhimself to receive, coming

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tohim at death, firmlydepending upon his faithfulness that hath promifed, ſaying, as David, 2 Sam. xxiii. 5.

Though Lord, there be many defects in me, "yet thou haft made a covenant with me, well ordered in all things, and fure ; and " this is all my falvation, and all my hope."

Lord, I am reſolved to ſend out my foul in an act of faith : I will venture it upon the credit of thy promife. How canGod refuſe ſuch a foul ? How can he put itoff, when itſo puts itſelfuponhim ?

Sixthly, But this is not all ; the gracious foulfustains many intimate and dear relations to that God into whose hands it commends itself at death. It is his ſpouſe, and the confideration of ſuch aday of eſpouſals, maywellencourage itto caſt itſelf into theboſom of Chriſt, its head and husband; it is a member of his body, flesh andbones, Eph. v. 30. It is his child, and he its everlasting Father, Ifa. ix. 6.

It is his friend.

Henceforth, "

(faith Chriſt, ) I call you not fervants, but friends," John xv..

15. What confidence may theſe, and all other the dear relations Chriſt owns to the renewed foul, beget, in ſuch an hour as this is ! What huſband can throw off the dear wife of his boſom, who in diſtreſſes cafts herself into his arms ! What father can ſhut the door upon a dear child that comes to him for refuge, ſaying, father, intothy hands Icommit myself!

Seventhly, and Lastly, The unchangeableness of God's love to his people, gives confidence they ſhall in no wiſe be caft out.

They know Chriſt is the fameto them at last ashe was at firſt : the fame inthe pangs ofdeath, ashewasinthecomforts of life : having loved his own which were in the world, he loved them to the end, John xiii. 1. He doth not love as the world loves, only in profperity; but they are as dear to him when their beauty and ſtrength are gone, aswhen theywere in the greatest flourishing.

If we live, we live to the Lord; and if we die, wedie to the Lord: ſo then, whether we live or die, we are the Lord's, Rom. xiv. 8.

Take in all theſethings, andweigh them both apart, and together, and ſee whether they amount not to a full evidence ofthe truth ofthis point, that dyingbelievers are both warranted and encouraged to commend their ſouls into the hands ofGod : whether they have not every one ofthem cauſe toſay as the apostle did, 2Tim. i. 12.

I know " whom I have believed, and am perfuaded that he is able to " keep that which I have committed to him against thatday."

The improvements of all this you have inthe following practi- " cal deductions.

Deduction 1. Are dying believers, only, warranted and encouragedthus to commend theirfouls into thehands ofGod? What

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afadftrait then muſt alldying unbelievers be in about theirfouls ?

Sach fouls will fall into the hands ofGod, butthat is their mifery, not their privilege : they are not put by faith into the hands of mercy, but fall by fin into the hands of justice : not God, but the devil is their father, John viii. 4.

Whither ſhould the child gobut to its own father ? They have not one of thoſe forementioned encouragements to caſt themſelves into the hands ofGod, except the naked relation they have to God as their Creator, and that is as good as none, without the new creation.

If they have nothing but this to plead for their ſalvation, thedevil hath as much toplead as they.

'Tis the new creature that brings the firſt creation into repute again with God.

O diſmal ! O deplorable caſe ! A poor foul is turning out of houſe and home, and knows not where to go : it departs, and

immediately falls into the hands of justice.

The devil ſtands by, waiting for ſuch a foul (as a dog for a cruft) whom God will throw to him.

Little ! ah little, do the friends offuch a one think, whilft they are honouring his duſt by a ſplendid. and honourable funeral, what a cafe that poor foul is in that latelydwelt there; and what fearful ſtraits and extremities it is now expoſed to ! He may cry, indeed, Lord ! Lord ! open to me, as in Mat. vii. 22.

But tohow little purpoſe are theſe vain cries ! WillGod hear him when he cries ? Job xxvii. 9.

It is a lamentable caſe !

Deduction 2. Will God graciously accept, and faithfully keep what thefaints commit to him at death ? How careful thenshould they be to keep what God commits to them, to be kept for him while they live ? You have a great truſt to commit toGodwhen you die, and God hath a great truſt to commit to you whilſt you live : you expect that he ſhould faithfully keep what then you ſhall commit to his keeping, and he expects you should faithfully keep what he now commits to yourkeeping. O keep whatGod commits to you, as you expect he ſhould keep your foulswhenyou commit them untohim.

Ifyou keep his truths, he will keep your fouls .

Because thou hast kept the word " of my patience, I alfo will keep thee, &c." Rev. iii. 10. Be faithful to yourGod, and you shall find him faithful to you.

None can pluck you out of his hand ; fee that nothing wreſts " his truths out ofyour hands. " If we deny him, he alſo will

" deny us," 2 Tim. ii. 12.

Take heed left thoſe eſtates you have gotten as ableſſing, attending the gospel, prove a temptation to you to betray the goſpel.

Religion (faith * one) * Religio peperit divitias, fed filia devoravit matrem.

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" brings forth riches, but the daughter devours the mother. "

How can you expect acceptance with God, who have betrayed his truth, anddealt perfidiously with him ?

Deduction 3. If believers may fafely commit their fouls into the hands ofGod, how confidently may they commit Ul leffer interests, and lower concernments into the fame hand? Shall we truft him with our fouls, and not with our lives, liberties or comforts ? Can we commit the treaſure to him and not a trifle ? Whatever you enjoy in this world, is but a trifle to your fouls.

Sure, if you can trust him for eternal life for your fouls, you maymuch more truft him for the daily bread for your bodies.

I know it is objected, that God hath made over temporal things to his people upon conditional promiſes, and an abſolute faith can never be groundedupon conditional promites.

But what means this objection ? Let your faith be but fuitable to theſe conditional promiſes, that is, believe they ſaall be made good to you ſo far asGodſees them good for you: do you but labour to come up tothoſe conditions required in you, and therebyGod will have more glory, and you more comfort : if your prayers for theſe things proceed from pure ends, the glory ofGod, not the fatisfaction and gratification ofyour lufts: Ifyour defires after them be moderate as to the meaſure, content with that proportion the infinite wisdom fees fittest for you : If you take God's way to obtain them, and dare not ſtrain confcience, or commit a fin, though you ſhould periſh for want: ifyou can patientlywaitGod'stime for enlargements from your ſtraits, and not make any finful haſte, you ſhall be furely ſupplied: and he that remembers your fouls, will

not forget your bodies.

Butwe live by ſenſe, andnotby faith : preſent things ſtrike our affections more powerfully than the inviſible things that are to come.

The Lordhumble his peoplefor this .

Deduction 4. Is this the privilege ofbelievers, that they can commit their fouls to God in a dying hour ? Then how precious, how useful agrace isfaith to the people ofGod, both living anddying?

All the graces have done excellently, but faith excels them all: faith is the Phaenix grace, the queen ofgraces : deſervedly it is ſtiled preciousfaith, 2 Pet. i. 1. Thebenefits andprivilegesof itin this life are unspeakable : and as there is no comfortable living, ſo no comfortable dying without it.

First, While we live and converſe here in the world,all our comfortand fafety isfrom it; for all our union with Chriſt, the :

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fountainofmercies andbleſſings, isbyfaith, Eph. iii. 17. " that " Chrift may dwell in your hearts by faith."

No faith, no Chrift: allourcommunion with Chriſt is by it: he that cometh toGod muſt believe, Heb. xi. 6. The foul's lifeis wrapt up in this communion withGod, and that communion in faith.

All communications from Chriſt depend upon faith; for look as all communion is founded in union, fo from our union, and communion are all our communications.

All communications of quicknings, comforts,joy, ſtrength, andwhatsoever ferves to the well-being ofthe life ofgrace, are all through that faith which firſt knits us to Chriſt, and ſtill maintains our communion with Chriſt ; believing we rejoice, 1 Pet. i. 8.

The innermanis renewed, whilſt we look to thethings that are notfeen, 2 Cor. iv.

18.

Secondly, And as our life, and allthe ſupports and comforts of it, here, are dependant onfaith, ſoyou feeourdeath, as tothe fafety and comfort of our fouls thendepends upon our faith : he thathathno faith, cannot commit his foul toGod, but rather thrinks from God.

Faith cando many ſweet offices for your fouls upon adeath-bed, when the lightof this world is gone, and alljoy ceases on earth : itcan give us fights ofthings inviſible in ⚫the other world, and thoſe ſights will breathe life into your fouls, amidſt the very pangs ofdeath .

Reader, do but think what a comfortable forefight of God, and the joys of falvation, will beto thee, whenthine eye-ſtrings are breaking: faith can not only fee that beyond the grave, which will comfort, but it cancleave toitsGod, and claſp Chrift in apromife, when it feels the ground of all ſenſible comforts trembling, and ſinking underthy feet: "My heart and my fleth

" faileth, butGod isthe ſtrength (or rock) ofmy heart, and :" myportion for ever." Reeds fail, buttherockis firm footing; yea, and when the foul can nolonger tabernacle here, it can carrythefoul toGod, caſt it upon him,with " Father into thy

" hands I commend my ſpirit." O precious faith !

Deduction 5. Do thefouls ofdying believers commend themfelves intothehands of God ? Then let not the furviving rela tionsoffuch, forrow as menthat have no hope. Ahuſband, a wife, a child, is rent by death out of your arms : well, but ** confider into what arms, into what boſom theyare commended: Is itnot better for them to be in the boſom ofGod, than in yours ? Could they be ſpared ſo long from heaven, as to come back again to you but an hour, how wouldthey be difpleaſed tofeeyour tears, and hear your cries and fighsfor them :

Theywould ſay toyouas Chriſtſaidtothedaughters of, "Jeru-

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66 ſalem, Weep notfor me, butweep foryourſelves, and foryour " children."

I am in aſafe hand, I am out ofthe reach of all ſtorms and troubles. O did you but know what their ſtate is, who are with God, you would be more than fatisfied about them.

Deduction 6. Lastly , I will cloſe all, with a word ofcounſel.

Is this the privilege ofdying believers, to commend their fouls into the hands of God ? Then as everyou hopefor comfort, or peaceinyour last hour,feethatyourfouls befuch, as may be then fit to be commended into the hands ofan holy andjust God : See that they be holy fouls ; God will never acceptthem iftheybe not holy, "Without holiness no man ſhall ſeeGod," Heb. xii.

24. "He that hath this hope, (viz. to feeGod)purifieth himself, evenas he is pure," I John iii. 3.

Endeavours after holiness are inſeparably connected with all rational expectations of bleſſedneſs.

Will you put an unclean, filthy, defiled thing into the pure hand of the moſt holy God ? O fee they be holy, and already accepted inthebeloved,or woe to themwhen they take their leaves ofthoſe tabernacles they now dwell in.

Thegracious foulmayconfidently ſay then, LordJesus ! into thy hand Icommend my spirit. O let allthat can ſay to then, now fay, Thanks be toGodforJesus Christ.

SERMON XXXVII.

Treats of CHRIST's Funeral, opening the MANNER, REASONS, and excellentENDS thereof.

JOHN xix. 40, 41, 42. Then took they the body ofJefus, and wound it in linen cloaths, with the spices, as themanner of theJews is to bury.

Now in the place where he was crucified, there was a garden, and in the garden a newfepulchre, whereinwas nevermanyet laid. There laid they Jesus therefore, because of the Jews preparation-day, for thefepulchre was nigh at hand.

YOU have heard the last words of dying Jeſus commending his ſpirit into his Father's hands. the world hangs dead upon a tree.

The for a time, muffled up ina diſmal cloud.

Andnow the life of light of the world, The Sun ofRighVOL.I.

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teouſneſs ſet inthe region and ſhadow ofdeath.

The Lord is dead, and he that wears the keys of thegrave at his girdle, is now himself tobe locked up inthe grave.

All you that are the friends and lovers ofJefus, are this day invited to his funeral : fuch a funeral as never was fincegraves were firſt digged. " Come, ſee the placewhere the Lord lay."

There are fix remarkable particulars, about this funeral, in theſe three verſes .

1. The preparations that were made for it, and that was mainly in two particulars, viz . the begging, and perfuming of thebody.

His body could not be buried, 'till, by begging, his friends had obtained it as a favour fromhisjudge.

The dead bodywas, by law, inthe power of Pilate, who adjudged it to death, as thebodies of thoſe that are hanged, arein the power of the judge todiſpoſe ofthem as he pleaſes. Andwhen they had gotten it from Pilate, they wind it in fine linen cloaths with ſpices.

Butwhat need of ſpices to perfume thatbleſſed body? His own love was perfume enough, to keep it ſweet in the remembrance of his people to all generations : however, by this theywill manifeſt, as far as they are able, thedear affection they have for him.

2. The Bearers that carriedhis body to its grave, Joſeph of Arimathea, and Nicodemus, two fecretdiſciples: they were both menofeſtate and honour ; none could imagine that theſewould have appeared at a time of ſo muchdanger, with fuch boldness. for Chrift ; that ever they would have gone openly, and boldly to manifeſt their love to Chriſt, whendead, who were afraid to come tohim (except by night) when he was living. But now a ſpirit of zeal and courage is come upon them, when thoſe that made greater, and more open confeffions of him are gone.

3. The Attendantswho followed the hearſe, were thewomen that followed him out ofGalilee: among whom the two

Mary's and the mother ofZebedee's children (whom Mark calis Salome) are only named.

4. The grave, or fepulchre, where they laid him : Itwas in Joſeph's new tomb, which he had prepared in the garden near unto Golgotha, where our Lord died. Two things are remarkable about this tomb : it was another's tomb, and it was anew tomb.

It was another's; for he had not an houſe of his own to lay his body in when dead. As he lived inother mens houſes, ſo he lay in another man's tomb: and it was a new tomb, wherein never man was yet laid.

Doubtless there was much of providence in this; for had any other been laid

SERM. XXXVII.

The Fountain of Life: there before him, it might have provedanoccafion, both to ſhake the credit, and flur the glory of his refurrection, bypretending it was ſome former body, andnot the Lord's, that roſe outofit.

In this alſo divine Providence had a reſpect tothat prophecy, Ifa. liii. 9. which was to be fulfilled at his funeral :

" He made his grave with the rich, becauſehe haddone no vio- " lence," &c.

5. The difpofition ofthe body in that tomb. 'Tis true, there is nomention made of the groans and tears with which they laidhim in his fepulchre ; yetwe may well prefume, they were not wanting inplentifulexpreſſions of their forrow that way; for as they wept, and ſmote their breasts when he died,

Luke xxiii . 48. ſo, nodoubt, they laidhim with meltinghearts, and flowing eyes in his tomb, whendead.

6. And lastly, The last remarkable particular in the text, is the folemnity with which his funeral rites were performed, and they were all fuitable to hishumbled ſtate: it was, indeed, a funeral as decently ordered, as the ſtraits of time, and ſtate of things would then permit; but there was nothing of pomp or outward ſtate at all obſerved : few marks ofhonour ſet by men upon it ; only the heavens adorned it with divers miraculous works, wich in their properplace willbeſpokento. Thuswas helaidinhisgrave, wherehecontinuedfor three incompleat days andnights in the territories ofdeath, in the land ofdarkness and forgetfulneſs: partlytocorreſpondwithJonah histype, and partly to afcertain the world of the reality of his death.

Whence our obſervation is, Doct. That the deadbody ofour Lord Jesus Chriſt was decently interredby asmall number ofhis own difciples, and continued in thestate of the deadfor a time.

This obſervationcontainingmatteroffact, and that ſo plainly and faithfully delivered to us by the pens of the ſeveral evangeliſts, weneeddonomore, to prepare it for our uſe,than to fatisfy theſe two enquiries : why had Chriſt any funeral at all, ſince his refurrection was ſo ſoon to follow his death ? And whatmanner of funeral Chriſt had ?

First, Why had Chriſt any funeral at all, ſince hewas torife again from the dead, within that ſpace oftime that other men commonly haveto lye by the wallbefore their interment; and haditcontinuedlonger unburied,itcouldfee nocorruption, havingneverbeen taintedby fin ? Why,though there was no need

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of it at all upon that accountthat a funeral is needful for otherbodies, yet there were theſe fourweighty ends and reaſons for it.

Reafon 1. First, It was neceſſaryChriſt ſhouldbe buried, to afcertain his death; elſe it might have been looked upon as a cheat: for, as they were ready enough to impoſe ſo groſs a cheat upon the world at his refurrection, " That the diſciples

" camebynight, and ſtolehim away;" much more would they have denied at once the reality, both of his death, and reſurrection, had he not beenſo perfumed and interred.

But this cut offall pretenfions ; for in their kind of embalming, his mouth ears and noſtrils were all filled with their ſpices and odours; bound up in linen, and laidlongenough in the tombto give full aſſurance to the world ofthe certainty ofhis death ; ſo that there couldbe no latent principle of life in him. Now, fince our eternal life iswrapt up in Chriſt's death, itcan never be too firmlyeſtabliſhed.

To this, therefore, we may well fuppoſe Providencehad ſpecial reſpect in hisburial, and the mannerofit.

Reaton 2.

Secondly, He must be buried, tofulfil the types and prophecies that went before.

His abode in the grave was prefigured by Jonah's abode three days and nights inthe belly of the whale, Matt. xii . 40. So muſt the Son of man be three days and three nights in the heart of the earth. Yea, the prophet had deſcribed the very manner of his funeral, and, long before he was born, foretold in what kind of tomb hisbody ſhould be laid, Ifa. liii. 9 " Hemade his grave with thewicked,

" andwith therich inhis death :" pointing, by that expreſſion, at this tomb ofJoſeph, who was a rich man; and the ſcriptures cannot be broken .

Reaſon 3. Thirdly, He mustbe buried, to compleat his humiliation ; this being the loweſt ſtep he could poſſibly defcend to inhis abaſed ſtate.

They have brought me to the dust ofdeath : lower he could not be laid ; and fo low he muſt lay his bleſſed head, elfe he had not been humbled to the loweſt.

Reaſon 4. Fourthly, But the great end and reaſon ofhis intermentwas the conquering of death in its own dominion and territories , which victory over the grave furniſheth the faints with that triumphant επινίκιον ſong ofdeliverance,

1 Cor. xv. 55 .

" O death ! where is thy ſting? Ograve ! where is thy deftruc- " tion ?" Our graves would not be ſo ſweet and comfortable tous, whenwe come to lie down in them, if Jefus had not lain there before us, and for us. Death is a dragon, the grave its den; a place ofdread and terror: but Chrift goes into its

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den, there grapples with it, and for ever overcomes it ; difarms it of all its terror; and not only makes it cease tobe inimical, but tobecome exceeding beneficial to the faints; abed of reft, and a perfumed bed: theydo but go into Chriſt's bed, where he lay before them.

For theſe ends he must be buried.

Secondly, Next let us enquire what manner of funeral Chrift had ?

Andifwe intently obſerve it, we shall findmany remarkable properties in it.

First, We ſhall find it to be a very obſcure, and private funeral. Here was no external pomp or gallantry : Chrift affected itnot in his life, and it was no way fuitable to the ends and manner of his death.

Humiliation was deſigned in his death ; and ſtate is inconfiftent with ſuch an end: befides, hediedupon the tree; and perfons ſodying, do not use tohave much ceremony and ſtate at their funerals.

Three things thew it to be avery humble and obfcure funeral, as to what concerned outwardglory, with which the great ones ofthe earth are uſually interred.

For, 1. The dead body-of the Lord was not brought from his own house, as other mens commonly are, but from the tree.

They begged it of his judge.

Had they not obtained this favour from Pilate, it must have been buried inGolgotha; it had beentumbled into a pitdigged under the croſs.

2. As it was firſt begged, thenburied, ſo it was attendedwith a very poor train: a few forrowful women followed the bier.

Other men are accompanied to their graves by their relations and friends : The difciples were all ſcattered from him ; afraid to own him dying, anddead.

3. And theſe few that were reſolved to give him a funeral, are forced, by reaſon of the ſtraits of time, todo it in great haſte.

Time was ſhort; they take the next fepulchre they can get, andhurry him away that evening into it; for the preparation for the paſſover was at hand.

This was the obfcure funeralwhich the body of theLord had.

Thus was the Prince of thekings ofthe earth, who has the keys ofdeath and hell, laid

-intohisgrave.

Secondly, Yet though men could beſtow little honour upon it, the heavens beſtowed ſeveral marks ofhonour upon it; adorned itwith diverſe miracles,which wiped offthereproach ofhisdeath from him.

Theſe miracles were antecedent to his interment, or concomitants of it .

1. There was that extraordinary and preternatural ecliſpe of the fun; fuchan eclipse as was never feen ſince it firſt ſhone in

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heaven: the fun fainted at the fight of fuch a rueful ſpectacle, and cloathed the wholeheaven in black. The fight ofthis caufedagreat philoſopher, who was then far from the placewhere thisunparalleled tragedy wasacting, tocry out upon the fightof it, " * Either theGod ofnature now fuffers, or the frame ofthe

"world is now diffolved."

The fame Dionyfius, writing to Apollophanes a philoſopher,who wouldnot embrace the Chriſtian faith, thus goes about to convince him.

" + What thinkeſt thou, (faith he),ofthe eclipse when Chriſt was crucified ?werewe notboth ofus atHeliopolis,andſtandinginthe fame place ? Did wenot fee themoon in anewmanner following

" thefun; andnot inthe conjunction, but from the ninthhour " until theevening, by a reaſon unknown in nature, directly

" oppofitetothe fun? didſtthou notthen, beinggreatly terri- *fied, ſayunto me,O myDionyfius, what ſtrange communica- " tions ofthe heavenly bodies are theſe ?"

Such apreternatural eclipſe is remembredinnoother hifto. ry; for it was not in time of conjunction, but oppoſition, the moonbeing thenat full. From the fixth, tothe ninth hour, the fun andmoon were togetherin the midst of heaven ; but in theevening the appearedinthe east, her own place, oppoſite to the fun; and then miraculouſly returning from east to weſt, didnot paſsby thefun, and fet in the weſt before it, but kept itcompany for the ſpace of three hours, and thenreturned to theealtagain. Andwhereas in allother natural eclipſes, the eclipſe always "begins on the western parts ofthe bodyof the fun, and that part is alſo firſt cleared, itwas quite contrary in this; for though the moon was oppoſite to thefun, anddiftant from it the whole breadth of heaven, yet with a miraculous fwiftneſs itovertook the fun, anddarkned firſt the eastern part ofit, and foon prevailed over its whole body; which cauſed darkness over allthe land; that is, fay ſome, over the whole earth; or, as others, over the whole landofJewry ; or, as others, over thewhole horizon, andall places ofthe fame altitude and latitude, which is most probable.

Secondly, And as Chriſt'sfuneralwas adorned withſuch amiraculous eclipſe, which put the heavens and earth intomourn- * Aut Deus naturæ patitur, aut mundi machina diſſolvitur

Dionyfius Areopag.

† Τι γελεις περί της εν σωτηρίω σαυρω εκγείψεως' αμφοτεροι λάρ το τε κατα ηλιόπολιν άμα παρόντες, και συνέσωτες παραδόξεως την σεληνην εμπιπλάσαν εωρακαμεν, 8 γαρ ην συνοδε καιρος, &c.

Theod. Metochit Hift. Rom. p. 39

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ing; ſo the rocks didrend; the vail of the temple rentin twain from top to bottom; the graves opened, and the dead bodies ofmany faints aroſe and went into theholy city, andwere feen ofmany.

The rending ofthe rocks was a ſign ofGod's fierce indignation, Nahum i. 6.; and a diſcovery of the greatness of his power; ſhewing them what they deſerved, and what he coulddotothem that had committed this horrid fact; though he rather choſe at this time to ſhew the dreadful effects of it upon inanimate rocks, than rocky-hearted finners; but eſpecially it ſerved to convince the world, that itwas none other but the Son ofGod that died; which was farther manifeſted by theſe concomitant miracles .

As for the rending in twain ofthe vail, it was anotable miracle, plainly ſhewing that allceremonies were now accomplishedandaboliſhed; no more vails now: as alſo that believers have nowmoſt free acceſs into heaven.

Atthat very inſtantwhenthe vail rent, thehigh-prieſt was officiating inthe moſt holyplace, andthe vailwhich hid him from the rest of the people, being rent, they might freely ſee him about his work inthe holy ofholies : a lively emblem ofour High-prieſt, whom now we fee by faith in the heavens, there performinghis interceffion-work for us.

The opening ofthegraves, plainly ſhewedthedeſignand end of Chriſt's going into it; that itmight not have dominion over thebodies ofthe faints, butbeing vanquished anddestroyedby Chriſt, lets go allthat are his, whom he ranfomed from the grave, as a prey outof its paws: a ſpecimen whereofwas givenin thoſeholy ones that roſe at that time, and appeared to many in the holy city.

Thuswas the funeral of our Lord performed by men : Thus was it adorned by miracles from heaven.

Use. And now we have feen Jeſus interred; he that wears athis girdle the keys of hell and death, himself lockedup in the grave. What ſhall I fay of him whom they now laid in the grave? ſhall I undertake to tell you what he was, whathe did, fuffered, anddeſerved ? Alas ! thetonguesofangels muſt pauſe and ſtammer in ſuch a work.

I may truly ſay, as Nazianzen faid of Bafil, " No tongue but his own can ſufficiently com- " mend and praiſe him." He is a fun ofrighteousness ; afountain of life ; abundle of love.

Ofhim it might be faid in that day, Here lies lovelyJeſus, inwhom is treaſured up whatsoever an angryGod can require for his fatisfaction, or an empty creature for his perfection: beforehimwas none like him, and after, ſhallnone arife comparable to him.

If every leaf and

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ſpire of grass, (faith ‡ one), nay, all the ſtars, ſands, and atoms, were fo many fouls and feraphims, whoſe love ſhould double in them every moment to all eternity, yet would it fall infinitely ſhort of what is due to his worth and excellency.

Suppoſe a creature compoſed ofall the choice endowments that ever dwelt in the beſt of men ſince the creation of the world, inwhom you find a meek Mofes, a ſtrong Sampſon, a faithful

Jonathan, a beautiful Abfalom, a rich and wife Solomon ; nay, andadd to this, the understanding, ſtrength, agility, ſplendor, and holiness ofall the angels; it would all amount but toa dark ſhadow of this incomparable Jeſus.

Who ever weighed Chrift in a pair of balances ? faith another.

Who hath feen the foldings and plaits, the heights and depths of that glorythat is inhim ? Ofor fuch a heaven, as but to ſtand afar off and fee, and love, and long for him, while time's thread be cut, and this great work of creation diſſolved !

-O if I could yoke in among the throng ofangels, and ſeraphims, and now glorified ſaints, and could raiſe a new lovefong of Chriſt, before all the world ! I am pained with wondring atnew opened treaſures in Chriſt.

If every finger, member, bone andjoint, were a torch burning in the hottest fire in hell, I would theycould all ſend out love-praifes, high fongs of praise for evermore, to that plant of renown, to that royal andhigh Prince, Jeſus my Lord. But, alas ! his love ſwelleth inme, and finds no vent.--I.mar his praiſes, nay, I know no comparison of what Chrift is, andwhat he is worth.

All the angels, and all the glorified, praiſe him not so much as in halves. Who can advance him, or utter all his praife ?--O if I could praiſe him, I would reſt content to die of love for him. O I would toGod I could send in my praiſes to my incomparable Well-beloved, or caſt mylove-fongs ofthat matchleſs Lord Jefus over the walls, that they might light in his lap before menand angels !---But when I have ſpoken ofhim till myhead rive, I have faid juſt nothing; I may begin again. AGodhead, aGodhead, is a world's wonder ! Set ten thousand thousand new-made worlds of angels and elect men, and double them in number ten thousand thousand thousand times : let their hearts and tongues betenthousand times more agile and large than the hearts and tongues of the ſeraphims, that ſtand with fix wings before him; when theyhave faid all for the glorifying and praisingofthe Lord Jefus, theyhave fpo. kenlittle ornothing. O thatI could evenwear out this tongue

‡ Mr. Jenkin.

SERM . XXXVII.

The Fountain of Life . inextolling his highness ! But it is mydaily admiration, andI am confounded with his incomparable love:

Thus have his enamoured friends faintly expreſſed his excellencies; and if they have therein done any thing, they have ſhewn the impoſſibility of his due praiſes.

Come and fee, believing fouls, look upon dead Jeſus inhis winding-theet by faith, and ſay, Lo, this is he, ofwhom the church ſaid, " My beloved is white andruddy;" his ruddineſs is nowgone, and adeath-palehath prevailed over all his body, but ſtill as lovely as ever, yea, altogether lovely.

IfDavid, lamenting the death of Saul andJonathan, faid, Daughters ofJerufalem, weepoverSaul, who cloathedyou in "

" ſcarlet, with other delights ; who put on ornaments of gold uponyourapparel;" Muchrather may I ſay,Children ofZion, weep over Jesus, who cloathedyou with righteousness, andgarments offalvation.

This is he whoquitted thethroneofglory; left theboſom of unspeakable delights; came in abody offlesh, produced inperfect holiness; brake through many andgreat impediments, (thy greatunworthiness, the wrath ofGod and man), by the ſtrength oflove, tobringſalvation hometo thy foul. Canhe thatbelievingly confiders this, do leſs than faint atthe ſenſe ofthat love that brought him to the duſt ofdeath, andcryoutwith that father, " My Lord was crucified !" But I will infoſt no longer upon generals ; butdrawdownthe particulars ofChriſt's funeral toyour uſe, in the following corollaries.

Corollary 1. Was Chriſt buriedin this manner ? Then adecent andmournfulfuneral, where it canbe had, isverylaudableamong

Christians.

Iknow the fouls ofthe faints have no concernment for their bodies; nor are they folicitous how the body is treated here ; yet thereis a refpect due tothem, asthey are the temples whereinGod hath been ſerved, and honouredby thoſe holy fouls that. once dwelt inthem; as alſo upon the accountof their relation toChriſt, even when theylieby thewalls; and the glory that will be onedayputupon them, when they ſhallbe changed, andmade like unto Chriſt's glorious body. Upon ſuch ſpecial accounts astheſe, their bodies deferve an honourable treatment, as well as upon the account ofhumanity, which owes this honour to the bodies ofall men.

To haveno funeral, is accounted ajudgment, Ecclef. vii. 4. ; ortobe tumbled into a pit without any to lament us, is as lamentable. We read ofmanyfolemn andmournful funerals

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in ſcripture *, wherein the people of God have affectionately paid their reſpects, and honours to the dust ofthe faints, as men that were deeply ſenſibleof their worth , and how great a lofs the world ſuſtains by their remove.

Chriſt's funeral had as much of decency, and folemnity in it, as the time would permit ; though he was a ſtranger to all pomp, both in life and death.

Corol. 2. Did Joſeph and Nicodemus ſo boldly appear, at a timeofſomuchdanger, tobeg the body, and give it a funeral ?

Let it befor ever a caution toftrong Christians, not todeſpiſeor glory overtheweak.

You see here a couple ofpoor, low-fpirited, and timerous perfons, that were afraid to be ſeen in Chrift's company, when the other diſciples profeſſed their readiness to diewith him: yet thoſe flee, and theſe appear for him, when the trial comes indeed.

IfGod defert the ſtrong, and aſſiſtthe weak, the feeble ſhall be as David, and the ſtrong, as Tow.

I ſpeak not this todiſcourage any man from ſtriving to improve inherent graces to the utmost; for it is ordinarily found, in experience,thatthedegrees ofaſſiſtinggrace, are given out according tothe meaſures ofinherent grace: but I ſpeak it toprevent a fin incident to ſtrong Chriſtians,which is to deſpiſe the weak, whichGod corrects by ſuch inftances and examples as this beforeus.

Corol. 3. Hence we may be aſſiſted in difcerning the depths of Christ's humiliationfor us : And fee from what, to what this love broughthim.

Itwas not enough, that he who was in the form ofGod, became a creature ; which was an infinite ſtoop, nay, tobemade aMan, an inferior order of creatures ; nay, to beapoor man, to ſpend his days in poverty and contempt; but alfo to be a dead corpfe for our fake.

O what manner of love is this!

Now, the deeper the humiliation of the Son ofGod was, themore fatisfactory to us it must needs be: for as it ſhews us the heinouſneſs of fin, that deſerves all this, ſo the fulness of Chrift's fatisfaction, whereby he makes up that breach. O it was deep humiliation indeed! how unlike himself is henowbecome! doth he look like the Son ofGod ? What ! the Son of God,whom all the angels adore, to be hurried by three or four perſons into his grave in anevening ! to be carried from Golgotha tothegrave in this manner, and there lie, as a captive to ...

* Gen. xxііі. 2 .

2-Chron. xxxv. 24.

Gen. xxxv. 19.

Gen. 1. 10. Numb. xx. 29.

John xi. 31.

Acts viii. 2.

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death, for a time ! Never was the like change of conditions; never fuch an abaſement heardof in the world.

Corol. 4. From this funeral ofChrist results the pureft, and trongest confolation and encouragement to believers, against the fears of deathandthe grave.

Ifthis be ſo, thatJeſus hath lain inthe grave before you ; let me ſay then to you, as the Lord ſpake to Jacob, Gen. xlvi. 2, 3. " Fear not to go down into E- " gypt, for Iwillgo down with thee, andI willalſo ſurely bring

" thee up again." Sohere, fear not, believer, togodown to the grave, forGodwillbe withthee there, and will surely bringthee up thence.

This confideration that Jesus Chriſt hath lain in thegrave himſelf, givesmanifold encouragements to the people ofGod, against the terrorsofthegrave.

First, Thegrave received, butcould not destroyJeſusChriſt : death ſwallowed him, as the whale did Jonah his type, but couldnot digeft himwhen ithad swallowed him, but quickly delivered him upagain. Now Chriſt'slying in the grave, as the common head and repreſentative of believers, what comfort ſhould this inſpire into their hearts : for, as it fared with Chriſt's body perſonal, ſo it ſhall with Chriſt's body myſſical: itcould not retain him; it ſhall not for ever retain them.

This refurrectionofChriſt out ofhisgrave, isthe veryground ofour hope for a refurrection out ofour graves .

" Chriſt is riſen from the " dead, and become the firſt-fruits ofthem that ſlept," 1 Cor.

XV . 20.

Secondly, As the union betwixtthe body of Chriſt ; and the divine nature was not diſſolved,when that bodywas laid in the grave, ſo the union betwixt Chriſt and believers is not, cannot, bediſſolved, when their bodies ſhall be laid in their graves. Itis true, the natural union betwixt his foul and body was diffſolved for atime; but the hypostaticalunion was notdiſſolved, no, not for a moment : that body, was the body of the Son ofGod, when it wasinthe ſepulchre.

In like manner, the natural unionbetwixt our fouls and bodies is diſſolvedbydeath ; but the myſticalunionbetwixtus and Chriſt, yea, betwixt our veryduft and Chrift can never be diſſolved .

Thirdly, As Chriſt's body, whenitwas inthegrave,did there reſt inhope, and wasaffuredlya partaker of that hope ; ſo it ſhall farewith the deadbodies of the faints, whenthey lay themdown alſoin the dust: " My fleſh alſo ſhallreſt in hope," faith Chrift,

Pfal. xvi. 9, 10, 11.

In like manner the faints committheir bodies to the dust in hope: " The righteous hath hope inhis

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" death," Prov. xiv. 32.

And as Chriſt's hopewas notavain hope, ſo neither ſhall their hopebe vain.

Fourthly, and lastly, Chriſt'slying in the gravebefore us, hath quite changed, and alteredthe nature ofthe grave; ſo that itis not what it was: itwasonce a part ofthe curſe. "Dustthou

" art, and unto duſt thou shaltreturn," was apartofthe threatning, and curſe for fin.

The grave hadthe nature and uſe ofa prifon, tokeepthe bodies of finners against the great afſizes, and thendeliver them up into the hands ofa great and terribleGod; but now it is no prifon, but abed ofreſt: yea, and a perfumed bed, where Chriſt laybefore us. Which is a fweet conſiderationofthe graveindeed;" They ſhall enter into peace, they ſhall

" reſt intheir beds," Ifa. lvii. 2. O then let not believers ſtand in fear of the grave.

He that hath one footinheaven, neednot fear toput the other into the grave.

" Though I walkthrough " thevalleyof the ſhadowofdeath, Iwill fear no evil, for thou

" art with me," Pfal. xxiii. 4.

Indeed, the grave is aterrible place to them that are out of Chrift: death is the Lord's ſerjeant to arreſt them ; the grave is the Lord's priſonto ſecurethem.

Whendeath draws them into the grave, it draws them thither as a lion doth his prey, into the den todevourit.

Soyou read, Pfal. xlix. 14. " Death " ſhall feed (or prey) upon them."

Death there reigns over theminits full power, Rom. v. 14.

And though at latt it ſhall render them again toGod, yet it were better for them to lie everlaſtingly where they were, than toriſetoſuch an end ; for they are brought out of their graves, as acondemned priſoner outofthe prifon, togotoexecution. But the case ofthe faints is not fo; the grave (thanks be to our Lord Jesus Chriſt !) is aprivileged place to them, whilst they ſleep there ; and when they awake, it will be with finging. When they awake, they ſhall be fatisfied with his likeneſs .

Corollary 5. Lafſtly, Since Christ was laid in his grave, and his people reap fuch privileges by it ; as ever you expect rest or comfort in yourgraves, fee that youget union with Chriſt now.

Itwas an ancient cuſtom of the Jews, to put rich treaſures into thegraves with their friends, as wellas to beſtow much upon their fepulchres.

It is ſaid,Hicarnus opened David's fepulchre, and took out of it three thousand talents of gold and filver. And to this ſenſemany interpret that act of the Chaldeans, Jer. viii. 1. "At that time, faith the Lord, they ſhall

" bring out the bones of the kings ofJudah, and the bones of " his princes, &c. And they ſhall spread them before the fun

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" andmoon," &c.

This is rather conceived to be an act of covetouſneſs than cruelty: they ſhallranſacttheirgraves for the treaſure that is hid there among their bones.

It is poſſible the caſe ſo ſtands with many ofyou, thatyou havenogreat matter tobeſtow uponyour funerals, nor are they like to be ſplendid; no ſtately monuments; no hidden treaſure; but if Chrift be yours, you carry that with you to your graves, which is better thanallthe gold and ſilver inthe world. What would yoube the better, if your coffinwere made of beaten gold, or your grave-ſtone ſet thick with glittering diamonds? But if you die in the Lord, i. e. intereſted in, and united to the Lord, you ſhall carry fix grounds ofcomfort with you to your graves, the leaſt of which is not to be purchaſed with the wealth ofboth the Indies.

First, The firſt ground of comfort which abeliever-carries with him to the grave, is, that the covenant ofGod holds firmly with his very duſt, all the daysof its appointedtime inthe grave.

So much Chriſt tells us, Mat. xxii. 31, 32. " I am the " God of Abraham, and theGod of Ifaac, and theGod ofJa- " cob: God is not the God of thedead,but of the living ;" q. d. Abraham, Ifaac, and Jacob are naturallydead ; but inafmuch asGod, long after their deaths, proclaimed himſelf their

God ſtill, therefore they are all alive, foederally alive, toGod : they live, that is,their covenant-relation lives ſtill. "Whether we live, or whether we die, (faith the apostle) we are the Lord's," Rom. xiv. 7, 8, 9. Now, what an encouragement ishere! I am as much the Lord's in the ſtate ofthe dead, as I was in the ſtate ofthe living: death puts anend toall other re- "

" lations and bonds, but thebond ofthe covenant rots not inthe grave: that duſt is ſtill the Lord's.

Secondly, As God's covenant with our very bodies is indifſolvable, fo God's love to our very duft, is inſeparable. "I am

" the God ofAbraham ."

God looks down from heaven into thegraves ofhis faints with delight, and looks on that pile of duſt with complacency, which thoſethat once loved it, cannot behold withoutloathing. The apostle is expreſs, Rom. viii.

33. thatdeath ſeparates not the believer from the love ofGod.

As at firſt it wasnot our natural comlineſs, orbeauty thatdrew, or engaged his love to us; ſo neither willhe cease to love us when thatbeauty is gone, andwe become objects of loathing to all fleſh.

When a husband cannot endure to ſee a wife, or a wifeher husband; but faith ofthemthat were once dear and pleaſant, asAbraham ofhis beloved Sarah, " Bury my dead out

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" ofmy fight;" yetthenthe Lorddelights in itas much as ever.

Thegoldſmith does notvalue the dustofhisgold,asGod values theduſt ofhisfaints, for alltheſe precious particles are united to Chriſt .

Thirdly, As God's love will bewith you in the grave, ſo God's providence ſhall take order about your graves, when they ſhallbe digged for you. And, be ſure, he will not dig your graves, 'till you are fit to be put into them: he will bring you thither in thebeſt time; Job.v. 26. " Thou shalt come tothy grave asa ſhock ofcorninits ſeaſon:" you ſhallberipe and ready beforeGod houſe you there. It is faidof David, that " after he had ſerved his generationbythe will ofGod, he fell

" aſleep," Acts xiii. 36. O what a holyand wife will is that will of God, that ſo orders our death ! Andhow equal is it, that our will ſhallbe concludedby it?

Fourthly, Ifyou be in Chriſt, asGod's covenant holds with you in the grave, his love is inſeparable from your duſt, his providence ſhall give order when it ſhallbedigged for you, fo, in the next place, his pardons have loofed all the bonds of guilt from you, before you liedown in the grave : ſo that you ſhall notdie in your ſins. Ah, friends, whata comfort is this! that you are the Lord's free-men in thegrave ! fin is abadbedfellow, and a worſe grave-fellow.

It is a grievous threatning, Johnviii. 24. " Ye ſhall die inyour fins."

Betterbe caft alive into a pit amongdragons and ferpents,thandeadin your graves among your ſins. O what a terrible word is that, Job xx. 11 .

" Hisbones are full of the finsofhis youth, which ſhall liedown " with him inthedust !" Butfrom the company of fin, in the grave, all the faints are delivered.

God's full, free, and final pardonshave ſhut guilt out ofyour graves.

Fifthly, When ever you come to your graves, you ſhall find the enmityof the grave flain by Chrift : it is no enemy; nay, you willfind it friendly, aprivileged place to you : it willbe as ſweet toyou that are in Chriſt, asa ſoft bed in a ſtillquiet chamber is to one that isweary and fleepy.

Therefore, it is faid, I Cor. iii . 21 , 22. "Death is yours ;" yours as a privilege ; your friend: thereyou shall find ſweet reſt inJeſus ; be hurried, pained,troubled no more.

; Sixthly, To conclude: ifin Chriſt, know this for your comfort, that yourown Lord Jesus Chriſt keeps the keys ofall the chambers ofdeath : and as he unlocks the door ofdeath, when he lets you in, fo he will open itagain foryouwhenyou awake, to let you out; and from the time he opens to letyou in, 'till

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the time he opens tolet you out, he himselfwakes and watches by you while you fleep there. " I (faith he) have the keys of " death," Rev. i. 18. O then, asyou expect peaceorreſtinthe chambersofdeath, getunion with Chriſt. A gravewith Chrift, is acomfortableplace.

The End of the First Volume.

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