Chapter lxiv

. 4. Could a world lying in the wicked one, be really convinced of this, they would need no other motive to induce them to renounce themselves, take up their cross, and follow JESUS CHRIST. And had believers this truth always deeply impressed upon their souls, they could not but abstain from every evil, be continually aspiring after every good; and in a word, use all diligence to walk worthy of Him who hath called them to his kingdom and glory. If I mistake not, that is the end purposed by the apostle _Paul_, in the words of the text, “Ye are the temple of the living GOD.” Words originally directed to the church of _Corinth_, but which equally belong to us, and to our children, and to as many as the LORD our GOD shall call. To give you the true meaning of, and then practically to improve them, shall be my endeavour in the following discourse.

_First_, I shall endeavour to give you the true meaning of these words, “Ye are the temple of the living GOD.” The expression undoubtedly is metaphorical, or figurative: but under the metaphor, something real, and of infinite importance, is to be understood. And there seems to be a manifest allusion, not only to what we call temples or churches in general, but to the _Jewish temple_ in particular. I trust, that but few, if any here, need be informed, that the preparations for this edifice were exceedingly grand, that it was modelled and built by a divine order, and when compleated, was separated from common uses, and dedicated to the service of the incomprehensible Jehovah, with the utmost solemnity.

It is thus that christians are “the temple of the living GOD,” of Father, Son, and Holy Ghost; they who once held a consultation to create, are all equally concerned in making preparations for, and effectually bringing about the redemption of man. The Father creates, the Son redeems, and the Holy Ghost sanctifies all the elect people of GOD. Being loved from eternity, they are effectually called in time, they are chosen out of the world, and not only by an external formal dedication at baptism, or at the LORD’s supper, but by a free, voluntary, unconstrained oblation, they devote themselves, spirit, soul, and body, to the entire service of Him, who hath loved and given himself for them.

This is true and undefiled religion before GOD our heavenly Father: This is the real christian’s _reasonable service_, or, as some think the word imports, this is the service required of us in the word of GOD. It implies no less than a total renunciation of the world; in short, turns the christian’s whole life into one continued sacrifice of love to GOD; so that, “whether he eats or drinks, he does all to his glory.” Not that I would hereby insinuate, that to be christians, or to keep to the words of our text, in order to be temples of the living GOD, we must become hermits, or shut ourselves up in nunneries or cloysters; this be far from me! No. The religion, which this bible in my hand prescribes, is a social religion, a religion equally practicable by high and low, rich and poor, and which absolutely requires a due discharge of all relative duties, in whatsoever state of life GOD shall be pleased to place and continue us.

That some, in all ages of the church, have literally separated themselves from the world, and from a sincere desire to save their souls, and attain higher degrees of christian perfection, have wholly devoted themselves to solitude and retirement, is what I make no doubt of. But then such a zeal is in no wise according to knowledge; for private christians, as well as ministers, are said to be “the salt of the earth, and the lights of the world,” and are commanded to “let their light shine before men.” But how can this be done, if we shut ourselves up, and thereby entirely exclude ourselves from all manner of conversation with the world? Or supposing we could take the wings of the morning, and fly into the most distant and desolate parts of the earth, what would this avail us, unless we could agree with a wicked heart and wicked tempter not to pursue and molest us there?

So far should we be from thus getting ease and comfort, that I believe we should on the contrary soon find by our experience the truth of what a hermit himself once told me, that a tree which stands by itself, is most exposed and liable to the strongest blasts. When our Saviour was to be tempted by the devil, he was led by the Spirit into the wilderness. How contrary this to their practice, who go into a wilderness to avoid temptation! Surely such are unmindful of the petition put up for us by our blessed LORD, “Father, I pray not that thou wouldst take them out of the world, but that thou wouldst keep them from the evil.” This then is to be a christian indeed; to be in the world, and yet not of it; to have our hands, according to our respective stations in life, employed on earth, and our hearts at the same time fixed on things above. Then, indeed, are we “temples of the living GOD,” when with a humble boldness, we can say with a great and good soldier of JESUS CHRIST, we are the same in the parlour, as we are in the closet; and can at night throw off our cares, as we throw off our cloaths; and being at peace with the world, ourselves, and GOD, are indifferent whether we sleep or die.

Farther, the Jewish temple was a house of prayer. “My house (says the Great GOD) shall be called a house of prayer:” and implies that the hearts of true believers are the seats of prayer. For this end was it built, and adorned with such furniture. _Solomon_, in that admirable prayer which he put up to GOD at the dedication of the temple, saith, “Hearken therefore unto the supplication of thy servant, and of thy people _Israel_, which they shall make towards this place.” And hence I suppose it was that _Daniel_, that man greatly beloved, in the time of captivity, “prayed as aforetime three times a day with his face towards the temple.” And what was said of the first, our LORD applies to the second temple, “My house shall be called a house of prayer.” On this account also, true believers may be stiled, “the temple of the living GOD.” For being wholly devoted and dedicated to GOD, even a GOD in CHRIST, their heart becomes the seats of prayer, from whence, as so many living altars, a perpetual sacrifice of prayer and praise (like unto, tho’ infinitely superior to the perpetual oblation under the Mosaic dispensation) is continually ascending, and offered up, to the Father of Mercies, the GOD of all Consolations. Such, and such only, who thus worship GOD in the temple of their hearts, can truly be said to be made priests unto GOD, or be stiled a royal priesthood; such, and such only, can truly be stiled, “the temple of the living GOD,” because such only pray to him, as one expresses it, in the temple of their hearts, and consequently worship him in spirit and in truth.

Let no one say that such a devotion is impracticable, or at least only practicable by a few, and those such who have nothing to do with the common affairs of life; for this is the common duty and privilege of all true christians. “To pray without ceasing,” and “to rejoice in the LORD always,” are precepts equally obligatory on all that name the name of CHRIST. And though it must be owned, that it is hard for persons that are immersed in the world, to serve the LORD without distraction; and though we must confess, that the lamp of devotion, even in the best of saints, sometimes burns too dimly, yet those who are the temple of the living GOD, find prayer to be their very element: And when those who make this objection, once come to love prayer, as some unhappy men love swearing, they will find no more difficulty in praying to, and praising GOD always, than these unhappy creatures do in cursing and swearing always. What hath been advanced, is far from being a state peculiar to persons wholly retired from the world.

My brethren, the love of GOD is all in all. When once possessed of this, as we certainly must be, if we are “the temple of the living GOD,” meditation, prayer, praise, and other spiritual exercises, become habitual and delightful. When once touched with this divine magnet, for ever after the soul feels a divine attraction, and continually turns to its centre, GOD; and if diverted therefrom, by any sudden or violent temptation, yet when that obstruction is removed, like as a needle touched by a loadstone when your finger is taken away, turns to its rest, its centre, its GOD, its All, again.

The Jewish temple was also a place where the Great Jehovah was pleased in a more immediate manner to reside. Hence, he is said to put and record his name there, and to sit or dwell between the cherubims; and when _Solomon_ first dedicated it, we are told, “the house was filled with a cloud, so that the priests could not stand to minister by reason of the cloud, for the glory of the LORD had filled the house.” And wherefore all this amazing manifestation of the Divine Glory? Even for this, O man, to shew thee how the High and Lofty One that inhabiteth eternity, would make believers hearts his living temple, and dwell and make his abode in all those that tremble at his word.

To this, the apostle more particularly alludes in the words immediately following our text; for having called the _Corinthians_ “the temple of the living GOD,” he adds, “as GOD hath said, I will dwell in them, and I will walk in them, and I will be their GOD, and they shall be my people.” Strange and strong expressions these! But strange and strong as they are, must be experienced by all who are indeed “the temple of the living GOD.” For they are said, to be “chosen to be a holy habitation through the Spirit; to dwell in GOD, and GOD in them; to have the witness in themselves, and to have GOD’s Spirit witnessing with their spirits that they are the children of GOD.” Which expressions import no more or less, than that prayer of our LORD which he put up for his church and people a little before his bitter passion, “That they may be one, even as we are one, I in them, and thou in me, that they may be made perfect in one:” This glorious passage our church adopts in her excellent communion office, and is so far from thinking that this was only the privilege of the apostles, that she asserts in the strongest terms, that it is the privilege of every worthy communicant. For then (says she) if we receive the sacrament worthily, we are one with CHRIST, and CHRIST is one with us; we dwell in CHRIST, and CHRIST in us. And what is it, but that inspiration of the Holy Spirit, which we pray for in the beginning of that office, and that fellowship of the Holy Ghost, which the minister, in the conclusion of every day’s public prayer, entreats the LORD to be with us all evermore?

Brethren, the time would fail me to mention all the scriptures, and the various branches of our liturgy, articles, and homilies, that speak of this inestimable blessing, the indwelling of the blessed Spirit, whereby we do indeed become, “the temples of the living GOD.” If you have eyes that see, or ears that hear, you may view it almost in every page of the lively oracles, and every part of those offices, which some of you daily use, and hear read to you, in the public worship of Almighty GOD. In asserting therefore this doctrine, we do not vent the whimsies of a disordered brain, and heated imagination; neither do we broach any new doctrines, or set up the peculiar opinions of any particular sect or denomination of christians whatsoever; but we speak the words of truth and soberness, we shew you the right and good old way, even that, in which the articles of all the reformed churches, and all sincere christians of all parties, however differing in other respects, do universally agree. We are now insisting upon a point, which may properly be termed the christian _shibboleth_, something which is the grand criterion of our most holy religion; and on account of which, the holy _Ignatius_, one of the first fathers of the church, was used to stile himself a _bearer of_ GOD, and the people to whom he wrote, _bearers of_ GOD: For this, as it is recorded of him, he was arraigned before _Trajan_, who imperiously said, Where is this man, that says, he carries GOD about with him. With an humble boldness he answered, I am he, and then quoted the passage in the text “Ye are the temple of the living GOD; as GOD hath said, I will dwell in them, and walk in them, and I will be their GOD, and they shall be my people.” Upon this, to cure him of his enthusiasm, he was condemned to be devoured by lions.

Blessed be GOD! we are not in danger of being called before such persecuting _Trajans_ now: under our present mild and happy administration, the scourge of the tongue is all that they can legally lash us with. But if permitted to go farther, we need not be ashamed of witnessing this good confession. Suffering grace will be given for suffering times; and if, like _Ignatius_, we are bearers of GOD, we also shall be enabled to say with him, when led to the devouring lions, Now I begin to be a disciple of CHRIST.

But it is time for me,

_Secondly_, To make some practical improvement of what has been delivered. You have heard in what sense it is that real christians are “the temple of the living GOD.” Shall I ask, Believe ye these things? I know and am persuaded that some of you do indeed believe them, not because I have told you, but because you yourselves have experienced the same.

I congratulate you from my inmost soul. O that your hearts may be in tune this day to “magnify the LORD,” and your spirits prepared to “rejoice in GOD your Saviour.” Like the Virgin _Mary_, you are highly favoured, and from henceforth all the generations of GOD’s people shall call you blessed. You can call CHRIST, Lord, by the Holy Ghost, and thereby have an internal, as well as external evidence of the divinity, both of his person, and of his holy word. You can now prove that despised book, emphatically called The Scriptures, doth contain the perfect and acceptable will of GOD. You have found the second _Adam_ to be a quickening spirit; He hath raised you from death to life. And being thus taught, and born of GOD, however unlearned in other respects, you can say, “Is not this the CHRIST?” O ineffable blessing! inconceivable privilege! GOD’s spirit witnesseth with your spirits, that you are the children of GOD. When you think of this, are you not ready to cry out with the beloved disciple, “What manner of love is this, that we should be called the children of GOD!” I believe that holy man was in an extasy when he wrote these words; and tho’ he has been in heaven so long, yet his extatic surprize is but now beginning, and will be but as beginning through the ages of eternity. Thus shall it be with all you likewise, whom the high and lofty One, that inhabiteth eternity, hath made his living temples. For He hath sealed you to the day of redemption, and hath given you the earnest of your future inheritance. His eyes and heart shall therefore be upon you continually: and in spite of all opposition from men or devils, the top-stone of this ♦spiritual building shall be brought forth, and you shall shout Grace, grace unto it: your bodies shall be fashioned like unto the Redeemer’s glorious body, and your souls, in which (O infinite condescension!) He now delights to dwell, shall be filled with all the fulness of GOD. You shall then go no more out; you shall then no more need the light of the sun or the light of the moon, for the LORD himself will be your temple, and the Lamb in the midst thereof shall be your glory. Dearly beloved in the LORD, what say you to these things? Do not your hearts burn within you whilst thinking of these deep, but glorious truths of GOD. Whilst I am musing, and speaking of them, methinks a fire kindles even in this cold, icy heart of mine: O what shall we render unto the LORD for all these mercies! Surely He hath done great things for us: How great is his goodness, and his bounty! O the heighth, the depth, the length, and the breadth of the love of GOD! Surely it passeth knowledge. O for humility! and a soul-abasing, GOD-exalting sense of these things! When the blessed virgin went into the hill country, to pay a visit to her cousin _Elizabeth_, amazed at such a favour, she cried out, “Whence is it that the mother of my LORD vouchsafes to come to me?” And when the great Jehovah filled the temple with his glory, out of the abundance of his heart, king _Solomon_ burst forth into this pathetic exclamation, “But will GOD in very deed dwell with men on the earth?” With how much greater astonishment ought we to say, And will the LORD himself in very deed come to us? Will the high and lofty One that inhabiteth eternity, dwell in, and make our earthly hearts his living temples? My brethren, whence is this? From any fitness in us foreseen? No, I know you disclaim such an unbecoming thought. Was it then from the improvement of our own free-will? No, I am persuaded you will not thus debase the riches of GOD’s free grace. Are you not all ready to say, Not unto us, not unto us, but unto thy free, thy unmerited, thy sovereign, distinguishing love and mercy, O LORD, be all the glory. It is this, and this alone, hath made the difference between us and others. We have nothing but what is freely given us from above: if we love GOD, it is because GOD first loved us. Let us look then unto the rock from whence we have been hewn, and the hole of the pit from whence we have been digged. And if there be any consolation in CHRIST, if any comfort of love, if any fellowship of the spirit, if any bowels and mercies, let us study and strive to walk as becometh those who are made the temples of the living GOD, or, as the apostle elsewhere expresseth himself, “a holy temple unto the LORD.” What manner of persons ought such to be in all holy conversation and godliness? How holily and how purely should we live! As our apostle argues in another place, “For what fellowship hath righteousness with unrighteousness? What communion hath light with darkness? Or what concord hath CHRIST with Belial?” Shall those who are temples of the living GOD, suffer themselves to be dens of thieves and cages of unclean birds? Shall vain unchaste thoughts be suffered to dwell within them? much less shall any thing that is impure be conceived or acted by them? Shall we provoke the LORD to jealousy? GOD forbid! We all know with what distinguished ardor our blessed Redeemer purged an earthly temple; a zeal for his father’s house even eat him up: with what a holy vehemence did he overturn the tables of the money-changers, and scourge the buyers and sellers out before him! Why? They made his father’s house a house of merchandise: they had turned the house of prayer into a den of thieves.

♦ “spirituaul” replaced with “spiritual”

O my brethren, how often have you and I been guilty of this great evil? How often have the lust of the flesh, the lust of the eye, and the pride of life, insensibly stolen away our hearts from GOD? Once they were indeed houses of prayer; faith, hope, love, peace, joy, and all the other fruits of the blessed Spirit lodged within them; but now, O now, it may be, thieves and robbers. _Hinc illæ lachrymæ._ Hence those hidings of GOD’s face, that dryness, and deadness, and barrenness of soul, those wearisome nights and days, which many of us have felt from time to time, and have been made to groan under. Hence those dolorous and heart-breaking complaints, “O that I knew where I might find him! O that it was with me as in days of old, when the candle of the LORD shone bright upon my soul!” Hence those domestic trials, those personal losses and disappointments: and to this perhaps some of us may add, hence all those public rebukes with which we have been visited: they are all only as so many scourges of small cords in the loving Redeemer’s hands, to scourge the buyers and sellers out of the temple of our hearts. O that we may know the rod and who hath appointed it! He hath chastised us with whips: may we be wise, and by a more close and circumspect walk prevent his chastising us in time to come with scorpions! But who is sufficient for this thing? None but thou, O LORD, to whom alone all hearts are open, all desires known, and from whom no secrets are hidden! Cleanse thou therefore the thoughts of our hearts by the inspiration of thy blessed Spirit, that henceforward we may more perfectly love thee, and more worthily magnify thy holy name!

But are not some of you ready to object, and to fear, that the LORD hath forgotten to be gracious, that he hath shut up his loving kindness in displeasure, and that he will be no more entreated? Thus the psalmist once thought, when visited for his backslidings with GOD’s heavy hand. But he acknowledged this to be his infirmity; and whether you think of it or no, I tell you, this is your infirmity. O ye dejected, desponding, distrustful souls, hear ye the word of the LORD, and call to mind his wonderful declarations of old to his people. “I, even I am He that blotteth out thy transgressions: for a small moment have I forsaken thee, but with everlasting mercies will I gather thee. Can a woman forget her sucking child? Yes she may, but the LORD will not forget you, O ye of little faith, For as a father pitieth his own children, so doth the LORD pity them that fear him. How shall I give thee up, O _Ephraim_? How shall I make thee as _Admah_? How shall I set thee as _Zeboim_?” And what is the result of all these interrogations? “My repentings are kindled together: I will not return to execute the fierceness of my anger against _Ephraim_: for I am GOD, and not man.” And is not the language of all these endearing passages, like that of _Joseph_ to his self-convicted, troubled brethren? “Come near to me.” O that it may be said of you, as it is said of them, “And they came near unto him.” Then should you find by happy experience, that the LORD, the LORD GOD, merciful and gracious, is indeed slow to anger and of great kindness, and repenteth him of the evil. Who knows but he may come down this day, this hour, nay this moment, and suddenly revisit the temple of your hearts? Who knows but he may revive his work in your precious souls, cause you to return to your first love, help you to do your first works, and even exceed your hopes, and cause the glory of this second visitation even to surpass that glory which filled your hearts, in that happy, never to be forgotten day, in which he first vouchsafed to make you his living temples? Even so, Father, let it seem good in thy sight!

But the improvement of our subject must not end here. Hitherto I have been giving bread to the children; and it is my meat and drink so to do: but must nothing be said to those of you who are without? I mean to such who cannot yet say, that they are “the temple of the living GOD.” And O how great, put you all together, may the number of you be: by far, in all probability, the greatest part of this auditory. Say not I am uncharitable; the GOD of truth, hath said it, “Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” Suffer me to speak plainly to you, my brethren; you have heard what has been said upon the words of our text, and what must be wrought in us, ere we can truly say that we are “the temple of the living GOD.” Is it so with you? Are ye separated from the world and worldly tempers? Are your hearts become houses of prayer? Doth the Spirit of GOD dwell in your souls? and whether you eat or drink, or whatsoever you do, as to the habitual bent of your minds, do you do all to the glory of GOD? These are short, but plain, and let me tell you very important questions. What answer can you make to them? Say not, “Go thy way, and at a more convenient season I will call for thee.” I will not, I must not suffer you to put me off so; I demand an answer in the name of the LORD of Hosts. What say ye? Methinks, I hear you say, “We have been dedicated to GOD in baptism, we go to church or meeting, we say our prayers, repeat our creeds, or have subscribed the articles, and the confession of faith; we are quite orthodox, and great friends to the doctrines of grace; we do no body any harm, we are honest moral people, we are ♦church-members, we keep up family-prayer, and constantly go to the table of the LORD.” All these things are good in their places. But thus far, nay much farther may you go, and yet be far from the kingdom of GOD. The unprofitable servant did no one any harm; and the foolish virgins had a lamp of an outward profession, and went up even to heaven’s gate, calling CHRIST, “Lord, Lord.” These things may make you whited sepulchres, but not “the temples of the living GOD.” Alas! Alas! one thing you yet lack, the one chief thing, and without which all is nothing; I mean the indwelling of GOD’s blessed Spirit, without which you can never become “the temples of the living GOD.”

♦ “churc-hmembers” replaced with “church-members”

Awake therefore, ye deceived formalists, awake; who, vainly puffed up with your model of performances, boastingly cry out, “The temple of the LORD, the temple of the LORD, the temple of the LORD are we.” Awake, ye outward-court worshippers: ye are building on a sandy foundation: take heed lest you also go to hell by the very door of heaven. Behold, and remember, I have told you before.

And as for you who have done none of these things, who instead of making an outward profession of religion, have as it were renounced your baptism, proclaim your sin like _Sodom_, and wilfully and daringly live as without GOD in the world; I ask you, how can you think to escape, if you persist in neglecting such a great salvation. Verily, I should utterly despair of your ever attaining the blessed privilege of being temples of the living GOD, did I not hear of thousands, who through the grace of GOD have been translated from a like state of darkness into his marvellous light. Such, says the apostle _Paul_, writing to these very _Corinthians_ who were now GOD’s living temples, (drunkards, whoremongers, adulterers, and such like) “such were some of you. But ye are washed, but ye are sanctified, but ye are justified in the name of the LORD JESUS, and by the Spirit of our GOD.” O that the same blessed Spirit may this day vouchsafe to come and pluck you also as brands out of the burning! Behold, I warn you to flee from the wrath to come. Go home, and meditate on these things; and think whether it is not infinitely better, even here, to be temples of the living GOD, than to be bond-slaves to every brutish lust, and to be led captive by the devil at his will. The LORD JESUS can, and if you fly to him for refuge, he will set your souls at liberty. He hath led captivity captive, he hath ascended up on high, on purpose to receive this gift of the blessed Spirit of GOD for men, “even for the rebellious,” that he might dwell in your hearts by faith here, and thereby prepare you to dwell with Him and all the heavenly host in his kingdom hereafter.

That this may be the happy lot of you all, may GOD of his infinite mercy grant, for the sake of his dear Son CHRIST JESUS our LORD; to whom with the Father, and the blessed Spirit, three persons, but one GOD, be ascribed all power, might, majesty, and dominion, now and for evermore. Amen! and Amen!

SERMON LI.

CHRIST the only Preservative against a Reprobate Spirit.

2 CORINTHIANS xiii. 5.

_Know ye not your ownselves, how that JESUS CHRIST is in you, except ye be Reprobates._

THE doctrines of the gospel are doctrines of peace, and they bring comfort to all who believe in them; they are not like the law given by _Moses_, which consisted of troublesome and painful ceremonies; neither do they carry with them that terror which the law did; as, “cursed is every one who continueth not to do all things which are written in the book of the law:” If you were to keep the whole law, and break but in one point, you are guilty of the breach of all. The law denounces threatnings against all who do not conform to her strict commands; but the gospel is a declaration of grace, peace and mercy; here you have an account of the blood of CHRIST, blood which speaketh better things than that of _Abel_; for _Abel_’s blood cried aloud for vengeance, vengeance: But JESUS CHRIST’s crieth mercy, mercy, mercy upon the guilty sinner. If he comes to CHRIST, confesses and forsakes his sin, then JESUS will have mercy upon him: And if, my brethren, you are but sensible of your sins, convinced of your iniquities, and feel yourselves lost, undone sinners, and come and tell CHRIST of your lost condition, you will soon find how ready he is to help you; he will give you his spirit; and if you have his spirit you cannot be reprobates: you will find his spirit to be quickening and refreshing; not like the spirit of the world, a spirit of reproach, envy, and all uncharitableness.

Most of your own experiences will confirm the truth hereof; for are not you reproached and slandered, and does not the world say all manner of evil against you, merely because you follow JESUS CHRIST; because you will not go to the same excess of riot with them? While they are singing the songs of the drunkard, you are singing psalms and hymns: while they are at a playhouse, you are hearing a sermon: while they are drinking, revelling and mispending their precious time, and hastening on their own destruction, you are reading, praying, meditating, and working out your salvation with fear and trembling. This is matter enough for a world to reproach you; you are not polite and fashionable enough for them. If you will live godly, you must suffer persecution; you must not expect to go through this world without being persecuted and reviled. If you were of the world, the world would love you; for it always loves its own; but if you are not of the world, it will hate you; it has done so in all ages, it never loved any but those who were pleased with its vanities and allurements. It has been the death of many a lover of JESUS, merely because they have loved him: And, therefore, my brethren, do not be surprized if you meet with a fiery trial, for all those things will be a means of sending you to your master the sooner.

The spirit of the world is hatred; that of CHRIST is love: the spirit of the world is vexation; that of CHRIST is pleasure: the spirit of the world is sorrow; that of CHRIST is joy: the spirit of the world is evil, and that of CHRIST is good: the spirit of the world will never satisfy us, but CHRIST’s spirit is all satisfaction: the spirit of the world is misery; that of CHRIST is ease. In one word, the spirit of the world has nothing lasting; but the spirit of CHRIST is durable, and will last through an eternity of ages: the spirit of CHRIST will remove every difficulty, satisfy every doubt, and be a means of bringing you to himself, to live with him for ever and ever.

From the words of my text, I shall shew you,

I. The necessity of receiving the spirit of CHRIST.

II. Who CHRIST is, whose spirit you are to receive, And then

Shall conclude with an exhortation to all of you, high and low, rich and poor, to come unto the LORD JESUS CHRIST, and to beg that you may receive his spirit, so that you may not be reprobates.

_First_, I am to shew you the necessity there is of receiving the spirit of CHRIST.

And here, my brethren, it will be necessary to consider you as in your first state; that is, when GOD first created _Adam_, and placed him in the garden of _Eden_, and gave him a privilege of eating of all the trees in the garden, except the tree of knowledge of good and evil, which stood in the midst thereof. Our first parents had not been long in this state of innocence, before they fell from it, they broke the divine commands, and involved all their posterity in guilt; for as _Adam_ was our representative, so we were to stand or fall in him; and as he was our fœderal head, his falling involved all our race under the power of death, for death came into the world by sin; and we all became liable to the eternal punishment due from GOD, for man’s disobedience to the divine command.

Now as man had sinned, and a satisfaction was demanded, it was impossible for a finite creature to satisfy him, who was a GOD of so strict purity as not to behold iniquity: And man by the justice of GOD would have been sent down into the pit, which was prepared of old for the devil and his angels; but when justice was going to pass the irrevocable sentence, then the LORD JESUS CHRIST came and offered himself a ransom for poor sinners. Here was admirable condescension of the LORD JESUS CHRIST! that he who was in the bosom of his father, should come down from all that glory, to die for such rebels as you and I are, who if it lay in our power, would pull the Almighty from his throne: Now can you think that if there was no need of CHRIST’s death, can you think that if there could have been any other ransom found, whereby poor sinners might have been saved, GOD would not have spared his only begotten Son, and not have delivered him up for all that believe in him?

This, my brethren, I think proves to a demonstration, that it was necessary for CHRIST to die: But consider, it will be of no service to know that CHRIST died for sinners, if you do not accept of his spirit, that you may be sanctified, and fitted for the reception of that JESUS, who died for all those who believe in him. The sin of your nature, your original sin, is sufficient to sink you into torments, of which there will be no end; therefore unless you receive the spirit of CHRIST you are reprobates, and you cannot be saved: Nothing short of the blood of JESUS applied to your souls, will make you happy to all eternity: Then, seeing this is so absolutely necessary, that you cannot be saved without having received the spirit of CHRIST, but that ye are reprobates, do not rest contented ’till you have good hopes, through grace, that the good work is begun in your souls; that you have received a pardon for your sins; that CHRIST came down from heaven, died, and made satisfaction for your sins. Don’t flatter yourselves that a little morality will be sufficient to save you; that going to church, or prayers, and sacrament, and doing all the duties of religion in an external manner, will ever carry you to heaven; no, you must have grace in your hearts; there must be a change of the whole man.

You must be born again, and become new creatures, and have the spirit of CHRIST within you: And until you have that spirit of CHRIST, however you may think to the contrary, and please yourselves in your own imagination, I say, you are no better than reprobates. You may content yourselves with leading civil, outward decent lives, but what will that avail you, unless you have the spirit of the LORD JESUS CHRIST in your hearts: His kingdom must be set up in your souls; there must be the life of GOD in the soul of man, else you belong not to the LORD JESUS CHRIST; and until you belong to him, you are reprobates.

This may seem as enthusiasm to some of you, but if it is so, it is what the apostle _Paul_ taught; and therefore, my brethren, they are the words of truth. I beseech you, in the mercies of GOD in CHRIST JESUS, not to despise these words, as if they do not concern you, but were only calculated for the first ages of christianity, and, therefore, of no signification: If you think thus, you are wronging your own souls; for whatever is written, was written for you in these times, as well as for the christians in the first ages of the church.

For the case stands thus between GOD and man: GOD, at first, made man upright, or, as the sacred penman expresses it, “In the image of GOD made he man;” his soul was the very copy, the transcript of the divine nature. He who had, by his almighty power, spoken the world into being, breathed into man the breath of spiritual life; and his soul became adorned with purity and perfection. This was the finishing stroke of the creation; the perfection both of the moral and material world; and it so resembled the divine Original, that GOD could not but rejoice and take pleasure in his own likeness: Therefore, we read, that when GOD had finished the inanimate and brutish part of the creation, “he looked, and behold it was good.” But when that lovely, god-like creature man was made, “behold it was very good.”

Happy, unspeakably happy, to be thus partaker of a divine Nature; and thus man might have continued still, had he continued holy; but GOD placed him in a state of probation, with a free grant to eat of every tree in the garden, except the tree of knowledge of good and evil. The day he did eat thereof he was not only to become subject to temporal, but spiritual death; and so lose that divine image, that spiritual life which GOD had breathed into him, and which was as much his happiness as his glory.

But man, unhappy man, being seduced by the devil, did eat of the forbidden fruit, and thereby became liable to that curse which the eternal GOD had pronounced on him for his disobedience. And we read, that soon after _Adam_ was fallen, he complained that he was naked; naked, not only as to his body, but naked and destitute of those divine graces which before beautified his soul.

An unhappy mutiny and disorder then fell upon this world; those briars and thorns which now spring up and overspread the earth, were but poor emblems, lifeless representations of that confusion and rebellion which sprung up in, and overwhelmed, the soul of man, immediately after the fall. He now sunk into the temper of a beast and devil.

In this dreadful and disordered condition are all of us brought into the world: We are told, my brethren, that “_Adam_ had a son in his own likeness,” or with the same corrupt nature which he himself had sunk into, after eating the forbidden fruit: And experience, as well as scripture, proves, that we are altogether born in sin, and, therefore, uncapable, whilst in such a state, to have communion with GOD.

For as light cannot have communion with darkness, so GOD can have no communion with such polluted sons of _Belial_. Here, here, appears the great and glorious end, why CHRIST was manifest in the flesh, to put an end to these disorders, and to restore us unto the favour of GOD. He came down from heaven and shed his precious blood upon the cross, to satisfy the divine justice of his Father, for our sins; and so, he purchased this Holy Ghost, who must once more re-stamp the divine image on our hearts, and make us capable of living with, and enjoying of GOD. We must be renewed by the spirit of GOD; he must dwell in us before we can be new creatures, and be freed from a reprobate spirit: the spirit of CHRIST must bring us home unto that fold where all his sheep are, and implant his grace in our hearts, and take from us that spirit of sin which reigns in us: And till this is rooted out of our hearts, however we may flatter ourselves with being good christians, because we are good moralists, and lead civil, moral, decent lives, yet if we live and die, my brethren, in this way, we are only flattering ourselves into hell.

I think I have proved, to a demonstration, the necessity there is of receiving the spirit of CHRIST. I now come to shew you,

_Secondly_, Who CHRIST is, whose spirit you are to receive.

My brethren, JESUS CHRIST is co-equal, co-essential, co-eternal, and consubstantial with the Father, very GOD of very GOD; and as there was not a moment of time in which GOD the Father was not, so there was not a moment of time in which GOD the Son was not.

_Arians_ and _Socinians_ deny this godhead of CHRIST, and esteem him only as a creature: The _Arians_ look on him as a titular Deity, as a created and subordinate God; but, if they would humbly search the scriptures they would find divine homage paid to CHRIST. He is called GOD in scripture, particularly when the great evangelical Prophet says, “He shall be called the mighty GOD, the everlasting Father, and the government shall be upon his shoulders:” And JESUS CHRIST himself says, that he is “the Alpha and Omega;” and that “the world was made by him:” But though this be ever so plain, our gay airy sparks of this age will not believe the LORD JESUS CHRIST to be equal with his Father, and that for no other reason, but because it is a fashionable and polite doctrine to deny his divinity, and esteem him only as a created God.

Our _Socinians_ do not go so far; they look upon CHRIST only to be a good man sent from GOD, to shew the people the way they should go, on their forsaking of Judaism; that he was to be also an example to the world, and that his death was only to prove the truth of his doctrines.

Many of those who call themselves members, yea, teachers of the church of _England_, have got into this polite scheme. Good GOD! my very soul shudders at the thoughts of the consequence that will attend such a belief. O my brethren, do not think so dishonourably of the LORD who bought you; of the JESUS who died for you: he must be all in all unto your souls, if ever you are saved by him: CHRIST must be your active, as well as passive obedience; his righteousness must be imputed to you. The doctrine of CHRIST’s righteousness being imputed, is a comfortable, a desirable doctrine to all real christians: And to you, sinners, who are enquiring what you must do to be saved? how uncomfortable would it be to tell you, by your own good works, when, perhaps, you have never done one good work in all your lives: This would be driving you to despair indeed; no, “believe in the LORD JESUS CHRIST and you shall be saved;” come to the LORD JESUS by faith, and he shall receive you. He is able and willing to save you.

This second person in the Trinity, who is God-man, the mediator of the new covenant; he, my brethren, hath virtue enough, in his blood, to atone for the sins of millions of worlds: As man he died, he was crucified, nailed to, and pierced on the accursed tree: This was the love of the LORD JESUS CHRIST for you; and will you then have low and dishonourable thoughts of JESUS CHRIST, after his having done so much for you? O my dear brethren, don’t be so polite as to deny the Deity of CHRIST; though you may be counted fools in the eye of the world, yet in GOD’s account, you shall be esteemed wise, wise for salvation.

You may now be looked upon as fools and madmen, as a parcel of rabble, and, in a short time, fit for Bedlam. They may say you are going to undermine the established church; but GOD, who knows the secrets of all hearts, knows our innocency; and I speak the truth in CHRIST, I lie not, I should rejoice to see all the world adhere to her articles; I should rejoice to see the teachers, the ministers of the church of _England_, preach up those very articles they have subscribed to; but those ministers who do preach them up, they esteem as madmen, and look on them, as the off-scouring of the earth, unfit for company and conversation.

The evil things they say of me, blessed be GOD, are without foundation; I am a friend to the church homilies; I am a friend to her liturgy, and if they did not thrust me out of their churches, I would read it every day.

My brethren, I am not for limiting the spirit of GOD, but am for uniting all in the bonds of love; I love all that love the LORD JESUS CHRIST: This will make more christians, than will the spirit of persecution.

The Pharisees may think it madness to mention persecution in a christian country, but the spirit of persecution resides in many: their will is as great, but blessed be GOD, they want the power; if they had that, my brethren, fire and faggot is what we must expect, for the devil’s temple is shaken. Many are coming unto JESUS, I hope many of you are already come, and many more coming; this must make Satan rage, to see his kingdom weakened; he will stir up all his malice against the people of GOD. We must expect, that a suffering time will certainly come; it is now hastening on, it is ripening a-pace; then it will be proved, to a demonstration, whether you are hypocrites or not; for suffering times are always trying times. O my brethren, do not be afraid of a little reproach, but look on it as a fore-runner of what will be the attendant upon it: Therefore let me, by way of application,

Exhort all of you, high and low, rich and poor, one with another, to come unto the LORD JESUS CHRIST, that he may give you strength to undergo whatsoever he, in his wisdom, calls you to. Come, come, my brethren, to JESUS CHRIST, and he will give you grace, which will make you willing and ready to suffer all things for JESUS CHRIST.

It is not being pointed at; it is not being despised and looked on as mad, and a deluded people: Alas! what does this signify to a soul who has JESUS CHRIST? Do not be afraid to confess the blessed JESUS; dare to be singularly good: Don’t be afraid of singing of hymns, or of meeting together to build each other up in the ways of the LORD: Shine ye as lights in the world amidst a crooked and perverse generation.

It is necessary that offences should come, to try what is in our hearts, and whether we will be faithful soldiers of JESUS CHRIST or not: Be not content with following CHRIST afar off, for then we shall, as _Peter_ did, soon deny him; but let us be altogether christians. Let our speech and all our actions declare to the whole world, whose disciples we are, and that we have determined to know nothing but JESUS CHRIST, and him crucified. O then, then, will it be well with us, happy, unspeakably happy, shall we be, even here; and what is infinitely better, when others that despised us shall be calling for the mountains to fall on them, and the hills to cover them, we shall be exalted to sit down on the right hand of GOD, and shine as the sun in the firmament, and live for ever with our Redeemer. And will not this be a sufficient recompence for all the sufferings you have undergone here? Therefore, do not strive to have the greatness, the riches, the honour, and pleasures of this world, but strive to have JESUS CHRIST.

Your friends and carnal acquaintance, and, above all, your grand adversary the devil, will be persuading you not to have CHRIST until you are grown old; he would have you lay up goods for many years; to see plays, play at cards; go to balls, and masquerades; and to make you the more willing, to draw you in, he calls sinful pleasures, innocent diversions.

A late learned Rabbi of our church, told the people, in a sermon, which I myself heard, that if people went to church of a Sunday, and said the prayers while there, that it was no harm, neither would GOD count it a sin, to take their recreation, after the service of the church was over: But I say, my brethren, and the command of GOD says so too, that the whole sabbath must be kept holy; and that as GOD has allowed you six days for yourselves, to do the duties in those several stations wherein Providence has placed you, he expects you should give him one day to himself; and will you waste that sabbath which should be spent in gathering provisions for your souls? GOD forbid!

You had ten thousand times better be ignorant of all the polite diversions of the age, than to be ignorant of the spirit of CHRIST’s being within you, and that it must be, before you are _new creatures_, and are in CHRIST; and if you have not an interest in CHRIST, you are lost, your damnation is hastening on. “He that believeth shall be saved, and he that believeth not shall be damned.”

If you stand out against CHRIST, you are fighting against yourselves. O come unto him, do not stay to bring good works with you, for they will be of no service; all your works will never carry you to heaven, they will never pardon one sin, nor give you the least comfort in a dying hour; if you have nothing more than your own works to recommend you to GOD, they will not prevent your sinking into that eternal abyss, where there is no bottom.

But come unto CHRIST, and he will give you that righteousness which will stand you in good account at the great day of the LORD, when he shall come to take notice of them that love him, and of those who have the wedding garment on.

Let all your actions spring from the love of JESUS; let him be the Alpha and Omega of all your actions; then, my brethren, our indifferent ones are acceptable sacrifices; but if this principle be wanting, our most pompous services avail nothing; we are only spiritual idolaters: we sacrifice to our own net, and make an idol of ourselves, by making ourselves, and not CHRIST, the spring of our actions; and therefore, my brethren, such actions are so far from being accepted by GOD, that according to the language of one of the articles of our church, “We doubt not but that they have the nature of sin, because they spring not from an experimental faith in, and knowledge of JESUS CHRIST.”

Were we not fallen creatures, we might then act upon other principles; but since we are fallen in _Adam_, and are restored again only by the death of JESUS CHRIST, the face of things is intirely changed, and all we think, speak, or do, is only accepted in and through him,

Therefore, my brethren, I beseech you, in the bowels of love and compassion, that you would come unto JESUS: Do not go away scoffing, offended, or blaspheming. Indeed, all I say is in love to your souls; and if I could be but an instrument of bringing you to JESUS CHRIST, if you were to be never so much exalted, I should not envy, but rejoice in your happiness: If I was to make up the last of the train of the companions of the blessed JESUS, it would rejoice me to see you above me in glory. I do not speak out of a false humility, a pretended sanctity; no, GOD is my judge, I speak the truth in CHRIST, I lie not, I would willingly go to prison, or to death for you, so I could but bring one soul from the devil’s strong holds, into the salvation which is by CHRIST JESUS.

Come then unto CHRIST every one that hears me this night; I offer JESUS CHRIST, pardon, and salvation to all you, who will accept thereof. Come, O ye drunkards, lay aside your cups, drink no more to excess; come and drink of the water which CHRIST will give you, and then you will thirst no more: come, O ye thieves; let him that has stolen, steal no more, but fly unto CHRIST and he will receive you. Come unto him, O ye harlots; lay aside your lusts and turn unto the LORD, and he will have mercy upon you, he will cleanse you of all your sins, and wash you in his blood. Come, all ye liars; come, all ye Pharisees; come, all ye fornicators, adulterers, swearers, and blasphemers, come to CHRIST, and he will take away all your filth, he will cleanse you from your pollution, and your sins shall be done away. Come, come, my guilty brethren; I beseech you for CHRIST’s sake, and for your immortal soul’s sake, to come unto CHRIST: Do not let me knock at the door of your hearts in vain, but open and let the King of Glory in, and he will dwell with you, he will come and sup with you this night; this hour, this moment he is ready to receive you, therefore come unto him.

Do not consult with flesh and blood, let not the world hinder you from coming to the LORD of life: What are a few transitory pleasures of this life worth? They are not worth your having, but JESUS CHRIST is a pearl of great price, he is worth the laying out all you have, to buy.

And if you are under afflictions, fly not to company to divert you, neither read what the world calls harmless books; they only tend to harden the heart, and to keep you from closing with the LORD JESUS CHRIST.

When I was a child, yea, when I came to riper years, GOD knows, it is with grief I speak it, when ignorant of the excellency of the word of GOD, I read as many of these harmless books as any one; but now I have tasted the good word of life, and am come to a more perfect knowledge of CHRIST JESUS my LORD; I put away these childish, trifling things, and am determined to read no other books but what lead me to a knowledge of myself, and JESUS CHRIST.

Methinks I could speak till midnight unto you, my brethren; I am full of love towards you; let me beseech you to fly to CHRIST for succour: “Now is the accepted time, now is the day of salvation;” therefore delay not, but strive to enter in at the strait gate; do not go the broad way of the polite world, but choose to suffer affliction with the people of GOD, rather than to enjoy the pleasures of sin for a season: You will have a reward afterwards, that will make amends for all the taunts, jeers, and calamities you may undergo here.

And will not the presence of CHRIST be a sufficient reward for all you have suffered for his name’s sake? Why will you not accept of the LORD of glory? Do not say you have not heard of CHRIST, for he is now offered to you, and you will not accept of him; do not blame my master, he is willing to save you, if you will but lay hold on him by faith; and if you do not, your blood will be required of your own heads.

But I hope that you will not let the blood of JESUS be shed in vain, and that you will not let my preaching be of no signification. Would you have me go and tell my master, you will not come, and that I have spent my strength in vain; I cannot bear to carry so unpleasing a message unto him, I would not, indeed, I would not be a swift witness against any of you at the great day of accounts; but if you will refuse these gracious invitations, and not accept of them, I must do it: and will it not move your tender hearts to see your friends taken up into heaven, and you yourselves thrust down into hell? But I hope better things of most of you, even that you will turn unto the LORD of love, the JESUS who died for you, that in the day when he shall come to take his people to the mansions of everlasting rest, you may hear his voice, “Come, ye blessed of my Father, enter into the kingdom prepared for you before the foundation of the world.” And that we may all enter into that glory, do thou, O JESUS, prepare us, by thy grace; give us thy spirit; and may our hearts be united to thee: May the word that has now been spoken, take deep root in thy people’s hearts, that it may spring up and bring forth fruit, in some thirty, in some forty, and in some an hundred fold; do thou preserve them while in this life from all evil, and keep them from falling, and at last present them faultless before thy Father, when thou comest to judge the world, that where thou art, they may be also. Grant this, O LORD JESUS CHRIST, with whatever else thou seest needful for us, both at this time and for evermore.

Now to GOD the Father, GOD the Son, and GOD the Holy Ghost, be ascribed all honour, power, glory, might, majesty and dominion, both now and for evermore, Amen.

SERMON LII.

The heinous Sin of Drunkenness.

EPHESIANS v. 18.

_Be not drunk with Wine, wherein is Excess; but be filed with the Spirit._

THE persons to whom these words were written, were the inhabitants of _Ephesus_, as we are told in the _Acts_, had been ♦worshippers of the great goddess _Diana_, and, in all probability, worshipped the God _Bacchus_ also; at the celebration of whose festivals, it was always customary, nay, part of their religion, to get drunk; as though there was no other way to please their God, but by turning themselves into brutes.

♦ “worshipppers” replaced with “worshippers”

The apostle therefore in this chapter, amongst many other precepts more especially applicable to them, lays down this in the text; and exhorts them, as they had now, by the free grace of GOD, been turned from heathenish darkness to the light of the gospel, to walk as children of light, and no longer make it part of their religion or practice to be “drunk with wine, wherein is excess;” but, on the contrary, strive to “be filled with the Spirit” of that Saviour, after whose name they were called, and whose religion taught them to abstain from a filthy sin, and to live soberly as they ought to live.

The world being now christian, and the doctrines of the gospel every where received, one would imagine, there should be no reason for repeating the precept now before us. But alas, christians! I mean christians falsely so called, are led captive by all sin in general, and by this of drunkenness in particular; that was St. _Paul_ to rise again from the dead, he might be tempted to think most of us were turned back to the worship of dumb idols; had set up temples in honour of _Bacchus_; and made it part of our religion, as the _Ephesians_ did of theirs, “to be drunk with wine, wherein is excess.”

Some of our civil magistrates have not been wanting to use the power given them from above, for the punishment and restraint of such evil doings; and I wish it could be said this plague of drinking, by what they have done, had been stayed amongst us. But alas! though their labour, we trust, has not been altogether in vain in the LORD, yet thousands, and I could almost say ten thousands, fall daily at our right-hand, by this sin of drunkenness, in our streets; nay, men seem to have made a covenant with hell, and though the power of the civil magistrate is exerted against them, nay, though they cannot but daily see the companions of their riot hourly, by this sin, brought to the grave, yet “they will rise up early to follow strong drink, and cry, To-morrow shall be as to-day, and so much the more abundantly; when we awake, we will seek it yet again.”

It is high time therefore, for thy ministers, O GOD, to lift up their voices like a trumpet; and since human threats cannot prevail, to set before them the terrors of the LORD, and try if these will not persuade them to cease from the evil of their doings.

But alas! how shall I address myself to them? I fear excess of drinking has made them such mere _Nabals_, that there is no speaking to them. And many of GOD’s servants have toiled all their life-time in dissuading them from this sin of drunkenness, yet they will not forbear. However, at thy command, I will speak also, though they be a rebellious house. Magnify thy strength, O LORD, in my weakness, and grant that I may speak with such demonstration of the Spirit, and power, that from henceforward they may cease to act so unwisely, and this sin of drunkenness may not be their ruin.

Believe me, ye unhappy men of _Belial_, (for such, alas! this sin has made you) it is not without the strongest reasons, as well as utmost concern for your precious and immortal souls, that I now conjure you, in the Apostle’s words, “Not to be drunk with wine, or any other liquor, wherein is excess.” For,

_First_, Drunkenness is a sin which must be highly displeasing to GOD; because it is an abuse of his good creatures.

When GOD first made man, and had breathed into him the breath of life, he gave him dominion over the works of his hands; and every herb bearing seed, and every tree, in which was the fruit of a tree yielding seed, to him was given for meat: but when _Adam_ had tasted the forbidden fruit, which was the only restraint laid upon him, he forfeited this privilege, and had no right, after he had disobeyed his Creator, to the use of any one of the creatures.

But, blessed be GOD, this charter, as well as all other privileges, is restored to us by the death of the second _Adam_, our LORD and Master JESUS CHRIST. Of every beast of the field, every fish of the sea, and whatsoever flieth in the air, or moveth on the face of the earth, that is fit for food, “we may freely eat,” without scruple take and eat; but then, with this limitation, that we use them moderately. For GOD, by the death of JESUS, has given no man license to be intemperate; but, on the contrary, has laid us under the strongest obligations to live soberly, as well as godly, in this present world.

But the drunkard, despising the goodness and bounty of GOD, in restoring to us what we had so justly forfeited, turns his grace into wantonness; and as though the creature was not of itself enough subject to vanity, by being cursed for our sake, he abuses it still more, by making it administer to his lusts; and turns that wine which was intended to make glad his heart, into a deadly poison.

But thinkest thou, O drunkard, whosoever thou art, thou shalt escape the righteous judgment of GOD? No, the time will shortly come that thou must be no longer steward, and then the Sovereign LORD of all the earth will reckon with thee for thus wasting his goods. Alas! wilt thou then wrest scripture any longer to thy own damnation? And because JESUS CHRIST turned water into wine at the marriage-feast, to supply the wants of his indigent host, say, that it is therefore meet to make merry, and be drunken. No, thou shalt be silent before him; and know, that though thou hast encouraged thyself in drunkenness by such-like arguments, yet for all these things GOD will bring thee into judgment. But,

_Secondly_, What makes drunkenness more exceedingly sinful, is, that a man, by falling into it, sinneth against his own body.

When the apostle would dissuade the _Corinthians_ from fornication, he urges this as an argument, “Flee fornication, brethren; for he that committeth fornication, sinneth against his own body.” And may not I as justly cry out, Flee drunkenness, my brethren, since he that committeth that crime, sinneth against his own body? For, from whence come so many diseases and distempers in your bodies? Come they not from hence, even from your intemperance in drinking? Who hath pains in the head? Who hath rottenness in the bones? Who hath redness of eyes? He that tarries long at the wine, he that rises early to seek new wine. How many walking skeletons have you seen, whose bodies were once exceeding fair to look upon, fat and well-favoured; but, by this sin of drinking, how has their beauty departed from them, and how have they been permitted to walk to and fro upon the earth, as though GOD intended to set them up, as he did _Lot_’s wife, for monuments of his justice, that others might learn not to get drunk? Nay, I appeal to yourselves: are not many, for this cause, even now sickly among you? And have not many of your companions, whom you once saw so flourishing, like green bay trees, been brought by it with sorrow to their graves?

We might, perhaps, think ourselves hardly dealt with by GOD, was he to send us, as he did the royal Psalmist, to choose one plague out of three, whereby we should be destroyed. But had the Almighty decreed to cut off man from the face of the earth, and to shorten his days, he could not well send a more effectual plague, than to permit men, as they pleased, to over-charge themselves with drunkenness; for though it be a slow, yet it is a certain poison. And if the sword has slain its thousands, drunkenness has slain its ten thousands.

And will not this alarm you, O ye transgressors? Will not this persuade you to spare yourselves, and to do your bodies no harm? What, have you lost the first principles of human nature, the fundamental law of self-preservation? You seem to have a great fondness for your bodies; why, otherwise, to gratify the inordinate appetites, do you drink to excess? But surely, if you truly loved them, you would not thus destroy them; and was there no other argument to be urged against drunkenness, the consideration that it will destroy those lives you are so fond of, one would imagine, should be sufficient.

I know, indeed, that it is a common answer, which drunkards make to those, who, out of love, would pull them as firebrands out of the fire, we are no body’s enemy but our own. But this, instead of being an excuse for, is an aggravation of their guilt: for (not to mention that the drunkenness of one man has cloathed many a family with rags, and that it is scarce possible for a person to be drunk, without tempting his neighbour also) not to mention these, and many other ill consequences, which would prove such an excuse to be entirely false: yet what is dearer to a man than himself? And if he himself be lost, what would all the whole world avail him? But how wilt thou stand, O man, before the judgment-seat of CHRIST, and make such an excuse, when thou shalt be arraigned before him as a self-murderer? Will it then be sufficient, thinkest thou, to say, I was no man’s enemy but my own? No; GOD will then tell thee, that thou oughtest to have glorified him with thy spirit, and with thy body, which were his; and since thou hast, by intemperance, destroyed thy body, he will destroy both thy body and soul in hell. But,

_Thirdly_, What renders drunkenness more inexcusable, is, that it robs a man of his reason.

Reason is the glory of a man; the chief thing whereby GOD has made us to differ from the brute creation. And our modern unbelievers have exalted it to such a high degree, as even to set it in opposition to revelation, and so deny the LORD that bought them. But though, in doing this, they greatly err, and whilst they profess themselves wise, become real fools; yet we must acknowledge, that reason is the candle of the LORD, and whosoever puts it out, shall bear his punishment, whosoever he be.

But yet, this the drunkard does. _Nebuchadnezzar_’s curse he makes his choice, his reason departeth from him; and then what is he better than a brute?

The very heathen kings were so sensible of this, that, in order to deter their young princes from drinking, they used to make their slaves get drunk, and be exposed before them. And didst thou but see thine own picture, O drunkard, when, after having drowned thy reason, thou staggerest to and fro, like one of the fools in _Israel_, and seest thy very companions making songs upon thee, surely thou wouldst not return to thy vomit again, but abhor thyself in dust and ashes!

When _David_, in a holy ecstacy, was dancing before the ark, _Michal_, _Saul_’s daughter, despised him in her heart; and when he came home, she said, “How glorious was the king of _Israel_ to-day, who uncovered himself to-day in the eyes of the hand-maids of his servants, as one of the vain fellows shamelesly uncovereth himself.” But may not every one that meets a drunkard, more justly say, How glorious does he, that was made a little lower than the angels, look to-day, when, unmindful of his dignity, he has by drinking robbed himself of his reason, and reduced himself to a level with the beasts that perish.

But what if GOD, in the midst of one of these drunken fits, should arrest thee by death, and say unto thee, “Thou fool, this moment shall thy soul be required of thee.” O! how wouldst thou appear in those filthy garments before that GOD, in whose sight the heavens are not clean. And how knowest thou, O man, but this may be thy lot? Hast thou not known many summoned at such an unguarded hour? and what assurance hast thou, that thou shalt not be the next? Because GOD has forborn thee so long, thinkest thou he will forbear always? No, this is rather a sign that he will come at an hour thou lookest not for him; and since his goodness and long-suffering has not led thee to repentance, he will cut thee down, and not permit thee to cumber the ground any longer. Consider this then, all ye that count it a pleasure to turn yourselves into brutes, lest GOD pluck you away by a sudden death, and there be none to deliver you.

_Fourthly_, There is a farther aggravation of this crime, that it is an inlet to, and forerunner of many other sins; for it seldom comes alone.

We may say of drunkenness, as _Solomon_ does of strife, that it is like the letting out of water; for we know not what will be the end thereof. Its name is _Legion_; behold a troop of sins cometh after it. And, for my own part, when I see a drunkard, with the holy Prophet, when he looked in _Hazael_’s face, I can hardly forbear weeping, to consider how many vices he may fall into, ere he comes to himself again.

What horrid incest did righteous _Lot_ commit with his own daughters, when they had made him drunk? And, I doubt not, but there are many amongst you, who have committed such crimes when you have deprived yourselves of your reason by drinking, that were you to hear of them, your heart, like _Nabal_’s, after he was told how he had abused _David_ when he was drunk, would die within you. And, had any one told you, when you were sober, that you would have been guilty of such crimes, you would have cried out, with _Hazael_ before-mentioned, “Are thy servants so many dogs, that they should do thus?”

But no marvel that drunkards commit such crimes; for drunkenness drives the Holy Spirit from them; they become mere machines for the devil to work up to what he pleases; he enters into them, as he entered into the herd of swine; and no wonder if they then commit all uncleanness, and any other crime, with greediness. But this leads me to a

_Fifth_ consideration, which highly aggravates the sin of drunkenness, it separates the Holy Spirit from us.

It is to be hoped, that no one here present need be informed, that before we can be assured we are christians indeed, we must receive the Holy Ghost, must be born again from above, and have the Spirit of GOD witnessing with our spirits, that we are the sons of GOD. This, this alone is true christianity; and without the cohabitation of this blessed Spirit in our hearts, our righteousness does not exceed the righteousness of the Scribes and Pharisees, and we shall in no wise enter into the kingdom of GOD.

But now, drunkards do in effect bid this blessed Spirit to depart from them: for what has he to do with such filthy swine? They have no lot or share in the Spirit of the Son of _David_. They have chased him out of their hearts, by defiling his temple; I mean their bodies. And he can no more hold communion with them, than light can have communion with darkness, or CHRIST have concord with _Belial_.

The apostle, therefore, in the words of the text, exhorts the _Ephesians_, “not to be drunk with wine, wherein is excess, but to be filled with the Spirit;” thereby implying, that drunkenness and the Spirit of GOD could never dwell in the same heart. And in another epistle, he bids them to avoid unprofitable conversation, as a thing which grieved the Holy Spirit: whereby alone they could be sealed to the day of redemption. And if unprofitable conversation grieves the Holy Spirit, at what an infinite distance must drunkenness drive him from the hearts of men?

O that you were wise! that you would consider what a dreadful thing it is to have the Spirit of the living GOD depart from you! for, assure yourselves, if you live without him, you will live without GOD in the world. You are in the same miserable forlorn condition as _Saul_ was, when an evil spirit of the LORD came upon him; and you are only so many vessels of wrath fitted for destruction. But this brings me to a

_Sixth_ reason against the sin of drunkenness; it absolutely unfits a man for the enjoyment of GOD in heaven, and exposes him to his eternal wrath.

To see and enjoy GOD, and to be like the blessed angels; always beholding the face of our heavenly Father, in the glories of his kingdom, is such an unspeakable happiness, that even wicked men, though they will not live the life of the righteous, cannot but wish their future state to be like his.

But think you, O ye drunkards, that you shall ever be partakers of this inheritance with the saints in light? Do you flatter yourselves, that you, who have made them often the subject of your drunken songs, shall now be exalted to sing with them the heavenly songs of _Sion_? No, as by drunkenness you have made your hearts cages of unclean birds, with impure and unclean spirits must you dwell.

A burning _Tophet_, kindled by GOD’s wrath, is prepared for your reception, where you must suffer the vengeance of eternal fire, and in vain cry out for a drop of water to cool your tongues. Indeed you shall drink, but it shall be a cup of GOD’s fury: for in the hand of the LORD there will be a cup of fury, it will be full mixed; and as for the dregs thereof, all the drunkards of the land shall suck them out.

But perhaps you may not believe this report. These words may be looked upon by you as idle tales, and I may seem to you as _Lot_ did to his sons-in-law, when he came to warn them to get up out of _Sodom_, “as one that mocketh.” But if you believe not me, believe eternal truth itself, which has positively declared, that no drunkard shall ever enter into his kingdom.

And I call heaven and earth to witness against you this day, that as surely as the LORD rained fire and brimstone, as soon as _Lot_ went out of _Sodom_, so surely will GOD cast you into a lake of fire and brimstone, when he shall come to take vengeance on them that know not GOD, and have not obeyed the gospel of our LORD JESUS CHRIST.

Behold then I have told you before; remember, that you this day were informed what the end of drunkenness would be. And I summon you, in the name of that GOD whom I serve, to meet me at the judgment-seat of CHRIST, that you may acquit both my Master and me; and confess, with your own mouths, that your damnation was of yourselves, and that we are free from the blood of you all.

But, LORD, has no one believed our report? Wilt thou suffer so many words to be spoken in vain, if it be yet in vain? No, methinks I see some pricked to the heart, and ready to cry out, in the language of _David_ to _Abigail_, “Blessed be the LORD GOD of _Israel_, which sent thee this day to speak unto us.” For surely, unless he had sent thee, this sin of drunkenness had been our ruin: but now, since we find whither it will lead us, we are resolved to drink no liquor to excess while the world stands, lest we should be tormented in the flames of hell.

But alas! how shall we be delivered from the power of this sin? Can the _Ethiopian_ change his skin, or the leopard his spots? So hard, almost, will it be for you who have been accustomed to be intemperate, to learn to live sober.

But do not despair; for what is impossible with man, is possible with GOD. Of whom then should you seek for succour, but of him your LORD? Who, though for this sin of drunkenness, he might justly turn away his face from you; yet observe,

_First_, If you pour out your hearts before him in _daily prayer_, and ask assistance from above, it may be GOD will endue you with power from on high, and make you more than conquerors through JESUS CHRIST. Had you kept up communion with him in prayer, you would not so long, by drunkenness, have had communion with devils. But, like the Prodigal, you have desired to be your own masters; you have lived without prayer, depended on your own strength; and now see, alas! on what a broken reed you have leaned. How soon have you made yourselves like the beasts that have no understanding? But turn ye, turn ye from your evil ways. Come to him with the repenting Prodigal, saying, “Father we have sinned;” we beseech thee, let not this sin of drunkenness have any longer dominion over us. Lay hold on CHRIST by faith, and lo! it shall happen to you even as you will. A

_Second_ means I would recommend to you, in order to get the better of drunkenness, is to _avoid evil company_: For it is the evil communication of wicked men, that has drawn many thousands into this sin, and so corrupted their good manners.

But you may say, If I leave my companions, I must expect contempt: for they will certainly despise me for being singular. And thinkest thou, O man, ever to enter in at the strait gate by a true conversion, without being had in derision of them that are round about thee? No; though thou mayst be despised, and not go to heaven, yet thou canst not go to heaven without being despised: “For the friendship of the world is enmity with GOD.” And they that are born after the flesh, will persecute those that are born after the Spirit. Let not, therefore, a servile fear of being despised by a man that shall die, hinder thy turning unto the living GOD. For what is a little contempt? It is but a vapour which vanisheth away, and cometh not again. Better be derided by a few companions here, than be made ashamed before men and angels hereafter. Better be the song of a few drunkards on earth, than dwell with them, where they will be eternally reproaching and cursing each other in hell. Yet a little while, and they themselves shall praise thy doings; and shall say, We, fools, counted his leaving us to be folly, and his end to be without honour: but now is he numbered among the sons ♦of GOD, and his lot among the saints!

♦ duplicate word “of” removed

But I hasten to lay down a

_Third_ means for those who would overcome the sin of drunkenness, to enter upon a life of _strict self-denial_ and mortification: for this kind of sin goeth not forth but by prayer and fasting. It is true, this may seem a difficult task; but then, we must thank ourselves for it; for had we begun sooner, our work would have been the easier. And even now, if you will but strive, the yoke of mortification will grow lighter and lighter every day.

And now, by way of conclusion, I cannot but exhort all persons, high and low, rich and poor, to practise a strict self-denial in eating and drinking. For though “the kingdom of GOD consists not in meats and drinks,” yet an abstemious use of GOD’s good creatures, greatly promotes the spiritual life. And perhaps there are more destroyed by living in a regular sensuality, than even by the very sin I have now been warning you of. I know indeed, that many, who are only almost christians, and who seek, but do not strive to enter into the kingdom of GOD, urge a text of scripture to justify their indulgence, saying, that “it is not what entereth into the man defileth the man.” And so we grant, when taken moderately; but then they should consider, that it is possible, nay, it is proved by daily experience, that a person may eat and drink so much as not to hurt his body, and yet do infinite prejudice to his soul: for self-indulgence lulls the soul into a spiritual slumber, as well as direct intemperance; and though the latter may expose us to more contempt among men, yet the former, if continued in, will as certainly shut us out from the presence of GOD. St. _Paul_ knew this full well; and therefore, though he was the spiritual father of thousands, and was near upon finishing his course, yet he says, it was his daily practice to “keep his body under, and bring it into subjection, lest after he had preached to others, he himself should be a cast-away,” or disapproved of, or do something that might make him an offence or stumbling-block to any of GOD’s children: for of his own, and all other saints final perseverance, he makes no doubt, as is evident from many of his epistles; and the word Ἀδοκιμος bears this sense, 2 _Corinthians_ xiii. 5. and sundry other places. But why urge I the apostle’s example, to excite you to a strict temperance in eating and drinking? Rather let me exhort you only to put in practice the latter part of the text, to labour to “be filled with the Spirit of GOD,” and then you will no longer search the scriptures to find arguments for self-indulgence; but you will deal sincerely with yourselves, and eat and drink no more at any time, than what is consistent with the strictest precepts of the gospel. O beg of GOD, that you may see, how you are fallen in _Adam_, and the necessity of being renewed, ere you can be happy, by the Spirit of JESUS CHRIST! Let us beseech him to enlighten us to see the treachery of our corrupt hearts, and how pure and holy these bodies ought to be, that they ought to be living temples of the Holy Ghost, and then we shall shew ourselves men. And being made temples of the Holy Ghost, by his dwelling in our bodies here, though after death, worms may destroy them, yet shall they be raised by the same Spirit at the general resurrection of the last day, to be fashioned like unto CHRIST’s glorious body hereafter.

Which GOD of his infinite mercy grant, &c.

SERMON LIII.

The Power of CHRIST’s Resurrection.

PHILIPPIANS iii. 10.

_That I may know Him, and the Power of his Resurrection._

THE apostle, in the verses before the text, had been cautioning the _Philippians_ to “beware of the concision,” _Judaizing teachers_, who endeavoured to subvert them from the simplicity of the gospel, by telling them, they still ought to be subject to circumcision, and all the other ordinances of _Moses_. And that they might not think he spoke out of prejudice, and condemned their tenets, because he himself was a stranger to the _Jewish_ dispensation, he acquaints them, that if any other man thought he had whereof he might trust in the flesh, or seek to be justified by the outward privileges of the _Jews_, he had more: For he was “circumcised the eighth day; of the stock of _Israel_ (not a proselyte, but a native _Israelite_); of the tribe of _Benjamin_ (the tribe which adhered to _Judah_ when the others revolted); an _Hebrew_ of the _Hebrews_ (a _Jew_ both on the father’s and mother’s side); and as touching the law, a _Pharisee_,” the strictest sect amongst all _Israel_. To shew that he was no _Gallio_ in religion, through his great, though misguided zeal, he had persecuted the church of CHRIST; and “as touching the righteousness of the law (as far as the _Pharisees_ exposition of it went, he was) blameless,” and had kept it from his youth. But, when it pleased GOD, who separated him from his mother’s womb, to reveal his Son in him, “What things were gain to me,” (he says) those privileges I boasted myself in, and fought to be justified by, “I counted loss for CHRIST.” And that they might not think he repented that he had done so, he tells them, he was now more confirmed than ever in his judgment. For, says he, “yea doubtless (the expression in the original rises with a holy triumph) and I do count all things but loss for the excellency of the knowledge of CHRIST JESUS my LORD.” And that they might not object that he said, and did not, he acquaints them, he had given proofs of the sincerity of these professions, because for the sake of them, he had suffered the loss of all his worldly things, and still was willing to do more; for, “I count them but dung (no more than offals thrown out to dogs) so that I may win, (or have a saving interest in) CHRIST, and be found in him (as the manslayer in the city of refuge) not having my own righteousness which is of the law, (not depending on having _Abraham_ for my father, or on any works of righteousness which I have done, either to atone or serve as a balance for my evil deeds) but that which is through the faith of CHRIST, the righteousness which is of GOD by faith,” a righteousness of GOD’s appointing, and which will be imputed to me, if I believe in CHRIST, “that I may know him, and the power of his resurrection;” that I may have an experimental knowledge of the efficacy of his resurrection, by feeling the influences of his blessed Spirit on my soul. In which words two things are implied.

_First_, That JESUS CHRIST did rise from the dead.

_Secondly_, That it highly concerns us to know the power of his rising again.

Accordingly, in the following discourse I shall endeavour to shew,

_First_, That CHRIST is risen indeed from the dead; and that it was necessary for him so to do; and,

_Secondly_, That it highly concerns us to know and experience the power of his resurrection.

_First_, CHRIST is indeed risen.

That JESUS should rise from the dead was absolutely necessary;

1. _First_, On his own account. He had often appealed to this as the last and most convincing proof he would give them that he was the true Messiah, “There shall no other sign be given you, than the sign of the prophet _Jonas_.” And again, “Destroy this temple of my body, and in three days I will build it up.” Which words his enemies remembered, and urged it as an argument, to induce _Pilate_ to grant them a watch, to prevent his being stolen out of the grave. “We know that deceiver said, whilst he was yet alive, after three days I will rise again.” So that had he not risen again, they might have justly said, we know that this man was an impostor.

2. _Secondly_, It was necessary on our account. (says the apostle) for our justification;” or that the debt we owed to GOD for our sins, might be fully satisfied and discharged.

It had pleased the Father (for ever adored be his infinite love and free grace) to wound his only Son for our transgressions, and to arrest and confine him in the prison of the grave, as our surety for the guilt we had contracted by setting at nought his commandments. Now had CHRIST continued always in the grave, we could have had no more assurance that our sins were satisfied for, than any common debtor can have of his creditor’s being satisfied, whilst his surety is kept confined. But he being released from the power of death, we are thereby assured, that with his sacrifice GOD was well pleased, that our atonement was finished on the cross, and that he hath made a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the world.

3. _Thirdly_, It was necessary that our LORD JESUS should rise again from the dead, to assure us of the certainty of the resurrection of our own bodies.

The doctrine of the resurrection of the body was entirely exploded and set at nought among the _Gentiles_, as appears from the _Athenians_ mocking at, and calling St. _Paul_ “a babbler and a setter forth of strange doctrines,” when he preached to them JESUS, and the resurrection. And though it was believed by most of the _Jews_, as is evident from many passages of scripture, yet not by all; the whole sect of the Sadducees denied it. But the resurrection of JESUS CHRIST put it out of dispute. For as he acted as our representative, if he our head be risen, then must we also, who are his members, rise with him. And as in the first _Adam_ we all died, even so in him our second _Adam_ we must all, in this sense, be made alive.

As it was necessary, upon these accounts, that our blessed LORD should rise from the dead; so it is plain beyond contradiction, that he did. Never was any matter of fact better attested; never were more precautions made use of to prevent a cheat. He was buried in a sepulchre, hewn out of a rock, so that it could not be said that any digged under, and conveyed him away. It was a sepulchre also wherein never man before was laid; so that if any body did rise from thence, it must be the body of JESUS of _Nazareth_. Besides, the sepulchre was sealed; a great stone rolled over the mouth of it; and a band of soldiers (consisting not of friends, but of his professed enemies) was set to guard it. And as for his disciples coming by night and stealing him away, it was altogether improbable: For it was not long since, that they had all forsaken him, and they were the most backward in believing his resurrection. And supposing it was true, that they came whilst the soldiers slept; yet the soldiers must be cast into a deep sleep indeed, that the rolling away so great a stone did not awake some of them.

And our blessed LORD’s afterwards appearing at sundry times, and in divers manners, to his disciples, as when they were assembled together, when they were walking to _Emmaus_, when they were fishing; nay, and condescending to shew them his hands and feet, and his appearing to above five hundred brethren at once, put the truth of his resurrection out of all dispute.

Indeed, there is one objection that may be made against what has been said, that the books wherein these facts are recorded were written by his disciples.

And who more proper persons than those who were eye-witnesses of what they related, and eat and drank with him after his resurrection? “But they were illiterate and ignorant men.” Yet as good witnesses of a plain matter of fact, as the most learned masters in _Israel_. Nay, this rendered them more proper witnesses. For being plain men, they were therefore less to be suspected of telling or making a lye, particularly, since they laid down their lives for a testimony of the truth of it. We read indeed of _Jacob_’s telling a lie, though he was a plain man, in order to get his father’s blessing. But it was never heard since the world began, that any man, much less a whole set of men, died martyrs, for the sake of an untruth, when they themselves were to reap no advantage from it.

No, this single circumstance proves them to be _Israelites_ indeed, in whom was no guile. And the wonderful success GOD gave to their ministry afterwards, when three thousand were converted by one sermon; and twelve poor fishermen, in a very short time enabled to be more than conquerors over all the opposition men or devils could make, was as plain a demonstration, that CHRIST was risen, according to their gospel, as that a divine power, at the sound of a few ram’s horns, caused the walls of _Jericho_ to fall down.

But what need we any farther witnesses? Believe you the resurrection of our blessed LORD? I know that you believe it, as your gathering together on this first day of the week in the courts of the LORD’s house abundantly testifies.

What concerns us most to be assured of, and which is the

_Second_ thing I was to speak to, is, Whether we have experimentally known the power of his resurrection; that is, Whether or not we have received the Holy Ghost, and by his powerful operations on our hearts have been raised from the death of sin, to a life of righteousness and true holiness.

It was this, the great apostle was chiefly desirous to know. The resurrection of CHRIST’s body he was satisfied would avail him nothing, unless he experienced the power of it in raising his dead soul.

For another, and that a chief end of our blessed LORD’s rising from the dead, was to enter heaven as our representative, and to send down the Holy Ghost to apply that redemption he had finished on the cross, to our hearts, by working an entire change in them.

Without this, CHRIST would have died in vain. For it would have done us no service to have had his outward righteousness imputed to us, unless we had an inward inherent righteousness wrought in us. Because, being altogether conceived and born in sin, and consequently unfit to hold communion with an infinitely pure and holy GOD, we cannot possibly be made meet to see or enjoy him, till a thorough renovation has passed upon our hearts.

Without this, we leave out the Holy Ghost in the great work of our redemption. But as we were made by the joint concurrence and consultation of the blessed trinity; and as we were baptized in their name, so must all of them concur in our salvation: As the Father made, and the Son redeemed, so must the Holy Ghost sanctify and seal us, or otherwise we have believed in vain.

This then is what the apostle means by the “Power of CHRIST’s resurrection,” and this is what we are as much concerned experimentally to know, as that He rose at all.

Without this, though we may be moralists, though we may be civilized, good-natured people, yet we are no christians. For he is not a true christian, who is only one outwardly; nor have we therefore a right, because we daily profess to believe that CHRIST rose again the third day from the dead. But he is a true christian who is one inwardly; and then only can we be stiled true believers, when we not only profess to believe, but have felt the power of our blessed LORD’s rising from the dead, by being quickened and raised by his Spirit, when dead in trespasses and sins, to a thorough newness both of heart and life.

The devils themselves cannot but believe the doctrine of the resurrection, and tremble; but yet they continue devils, because the benefits of this resurrection have not been applied to them, nor have they received a renovating power from it, to change and put off their diabolical nature. And so, unless we not only profess to know, but also feel that CHRIST is risen indeed, by being born again from above, we shall be as far from the kingdom of GOD as they: our faith will be as ineffectual as the faith of devils.

Nothing has done more harm to the christian world, nothing has rendered the cross of CHRIST of less effect, than a vain supposition, that religion is something without us. Whereas we should consider, that every thing that CHRIST did outwardly, must be done over again in our souls; or otherwise, the believing there was such a divine person once on earth, who triumphed over hell and the grave, will profit us no more, than believing there was once such a person as _Alexander_, who conquered the world.

As CHRIST was born of the Virgin’s womb, so must he be spiritually formed in our hearts. As he died for sin, so must we die to sin. And as he rose again from the dead, so must we also rise to a divine life.

None but those who have followed him in this regeneration, or new-birth, shall sit on thrones as approvers of his sentence, when he shall come in terrible majesty to judge the twelve tribes of _Israel_.

It is true, as for the outward work of our redemption, it was a transient act, and was certainly finished on the cross, but the application of that redemption to our hearts, is a work that will continue always, even unto the end of the world.

So long as there is an elect man breathing on the earth, who is naturally engendred of the offspring of the first _Adam_, so long must the quickning spirit, which was purchased by the resurrection of the second _Adam_, that LORD from heaven, be breathing upon his soul.

For though we may exist by CHRIST, yet we cannot be said to exist in him, till we are united to him by one spirit, and enter into a new state of things, as certainly as he entered into a new state of things, after that he rose from the dead.

We may throng and crowd round about CHRIST, and call him “Lord, Lord,” when we come to worship before his footstool; but we have not effectually touched him, till by a lively faith in his resurrection, we perceive a divine virtue coming out of him, to renew and purify our souls.

How greatly then do they err who rest in a bare historical faith of our Saviour’s resurrection, and look only for external proofs to evidence it? Whereas were we the most learned disputers of this world, and could speak of the certainty of this fact with the tongue of men and angels, yet without this inward testimony of it in our hearts, though we might convince others, yet we should never be saved by it ourselves.

For we are but dead men, we are like so many carcases wrapt up in grave cloaths, till that same JESUS who called _Lazarus_ from his tomb, and at whose own resurrection many that slept arose, doth raise us also by his quickening Spirit from our natural death, in which we have so long lain, to a holy and heavenly life.

We might think ourselves happy, if we had seen the Holy JESUS after He was risen from the dead, and our hands had handled that LORD of life. But more happy are they who have not seen him, and yet having felt the power of his resurrection, therefore believe in him. For many saw our divine master, who were not saved by him; but whosoever has thus felt the power of his resurrection, has the earnest of his inheritance in his heart, he has passed from death to life, and shall never fall into final condemnation.

I am very sensible that this is foolishness to the natural man, as were many such like truths to our LORD’s own disciples, when only weak in faith, before he rose again. But when these natural men, like them, have fully felt the power of his resurrection, they will then own that this doctrine is from GOD, and say with the _Samaritans_, “Now we believe not because of thy saying,” for we ourselves have experienced it in our hearts.

And O that all unbelievers, all letter-learned masters of _Israel_, who now look upon the doctrine of the power of CHRIST’s resurrection, or our new birth, as an idle tale, and condemn the preachers of it as enthusiasts and madmen, did but thus feel the power of it in their souls, they would no longer ask, how this thing could be? But they would be convinced of it, as much as _Thomas_ was, when he saw the LORD’s CHRIST; and like him, when JESUS bid him reach out his hands and thrust them into his side, in a holy confusion they would cry out, “My LORD and my GOD!”

But how shall an unbeliever, how shall the formal christian come thus to “know CHRIST, and the power of his resurrection?” GOD, who cannot lye, has told us, “I am the resurrection and the life, whosoever liveth and believeth in me, though he were dead, yet shall he live.” Again, says the apostle, “By faith we are saved, and that not of ourselves, it is the gift of GOD.”

This, this is the way, walk in it. Believe, and you shall live in CHRIST, and CHRIST in you; you shall be one with CHRIST, and CHRIST one with you. But without this, your outward goodness and professions will avail you nothing.

But then, by this faith we are not to understand a dead speculative faith, a faith in the head; but a living principle wrought in the heart by the powerful operations of the Holy Ghost, a faith that will enable us to overcome the world, and forsake all in affection for JESUS CHRIST. For thus speaks our ♦blessed Master, “Unless a man forsake all that he hath, he cannot be my disciple.”

♦ “blesser” replaced with “blessed”

And so the apostle, in the words immediately following the text, says, “being made conformable to his death;” thereby implying, that we cannot know the power of CHRIST’s resurrection, unless we are made conformable to him in his death.

If we can reconcile light and darkness, heaven and hell, then we may hope to know the power of CHRIST’s resurrection without dying to ourselves and the world. But till we can do this, we might as well expect that CHRIST will have concord with _Belial_.

For there is such a contrariety between the spirit of this world, and the Spirit of JESUS CHRIST, that he who will be at friendship with the one, must be at enmity with the other: “We cannot serve GOD and mammon.”

This may, indeed, seem a hard saying; and many, with the young man in the gospel, may be tempted to go away sorrowful: But wherefore should this offend them? For what is all that is in the world, the lust of the eye, the lust of the flesh, and the pride of life, but vanity and vexation of spirit?

GOD is love; and therefore, could our own wills, or the world, have made us happy, he never would have sent his own dear Son JESUS CHRIST to die and rise again, to deliver us from the power of them. But because they only torment, and cannot satisfy, therefore GOD bids us to renounce them.

Had any one persuaded profane _Esau_ not to lose so glorious a privilege, merely for the sake of gratifying a present corrupt inclination, when he saw him about to sell his birth-right for a little red pottage, would not one think that man to have been _Esau_’s friend? And just thus stands the case between GOD and us. By the death and resurrection of JESUS CHRIST, we are new-born to an heavenly inheritance amongst all them which are sanctified; but our own corrupt wills, would tempt us to sell this glorious birth-right for the vanities of the world, which, like _Esau_’s red pottage, may please us for a while, but will soon be taken away from us. GOD knows this, and therefore rather bids us renounce them for a season, than for the short enjoyment of them lose the privilege of that glorious birth-right, to which, by knowing the power of the resurrection of JESUS CHRIST, we are entitled.

O the depth of the riches and excellency of christianity! Well might the great St. _Paul_ count all things but dung and dross for the excellency of the knowledge of it. Well might he desire so ardently to know JESUS, and the power of his resurrection. For even on this side eternity it raises us above the world, and makes us to sit in heavenly places in CHRIST JESUS.

Well might that glorious company of worthies, recorded in the Holy scriptures, supported with a deep sense of their heavenly calling, despise the pleasures and profits of this life, and wander about in sheep-skins, and goat-skins, in dens and caves of the earth, being destitute, afflicted, tormented.

And O that we were all like minded! that we felt the power of CHRIST’s resurrection as they did! How should we then “count all things as dung and dross for the excellency of the knowledge of CHRIST JESUS our LORD!” How should we then recover our primitive dignity, trample the earth under our feet, and with our souls be continually gasping after GOD?

And what hinders but we may be thus minded? Is JESUS CHRIST, our great High Priest, altered from what he was? No, “he is the same yesterday, to-day, and for ever.” And though he is exalted to the right-hand of GOD, yet he is not ashamed to call us brethren. The power of his resurrection is as great now as formerly, and the Holy Spirit, which was assured to us by his resurrection, as ready and able to quicken us who are dead in trespasses and sins, as any saint that ever lived. Let us but cry, and that instantly, to Him that is mighty and able to save; let us, in sincerity and truth, without secretly keeping back the least part, renounce ourselves and the world; then we shall be christians indeed. And though the world may call us out, and separate from our company, yet JESUS CHRIST will walk with, and abide in us. And at the general resurrection of the last day, when the voice of the archangel and trump of GOD shall bid the sea and the graves to give up their dead, and all nations shall appear before him, then will he confess us before his Father and the holy angels, and we shall receive that invitation which he shall then pronounce to all who love and fear him, “Come, ye blessed children of my Father, inherit the kingdom prepared for you from the beginning of the world.”

Grant this, O Father, for thy dear Son’s sake, JESUS CHRIST our LORD; to whom, with Thee and the Holy Ghost, &c.

SERMON LIV.

Intercession every Christian’s Duty.

1 THESSALONIANS v. 25.

_Brethren, pray for us._

IF we enquire, why there is so little love to be found amongst christians, why the very characteristic, by which every one should know that we are disciples of the holy JESUS, is almost banished out of the christian world, we shall find it, in a great measure, owing to a neglect or superficial performance of that excellent part of prayer, _intercession_, or imploring the divine grace and mercy in behalf of others.

Some forget this duty of praying for others, because they seldom remember to pray for themselves: and even those who are constant in praying to their Father who is in heaven, are often so selfish in their addresses to the throne of grace, that they do not enlarge their petitions for the welfare of their fellow christians as they ought; and thereby fall short of attaining that christian charity, that unfeigned love to their brethren, which their sacred profession obliges them to aspire after, and without which, though they should bestow all their goods to feed the poor, and even give their bodies to be burned, yet it would profit them nothing.

Since these things are so, I shall from the words of the text (though originally intended to be more confined) endeavour to shew,

I. _First_, That it is every christian’s duty to pray for others, as well as for himself.

II. _Secondly_, Shew, whom we ought to pray for, and in what manner we should do it. And,

III. _Thirdly_, I shall offer some motives to excite all christians to abound in this great duty of intercession.

I. _First_, I shall endeavour to shew, That it is every christian’s duty to pray for others, as well as for himself.

Now _prayer_ is a duty founded on natural religion; the very heathens never neglected it, though many christian heathens amongst us do: and it is so essential to christianity, that you might as reasonably expect to find a living man without breath, as a true christian without the spirit of prayer and supplication. Thus, no sooner was St. _Paul_ converted, but “behold he prayeth,” saith the LORD Almighty. And thus will it be with every child of GOD, as soon as he becomes such: prayer being truly called, The natural cry of the newborn soul.

For in the heart of every true believer there is a heavenly tendency, a divine attraction, which as sensibly draws him to converse with GOD, as the load-stone attracts the needle.

A deep sense of their own weakness, and of CHRIST’s fulness; a strong conviction of their natural corruption, and of the necessity of renewing grace; will not let them rest from crying day and night to their Almighty Redeemer, that the divine image, which they lost in _Adam_, may through his all-powerful mediation, and the sanctifying operations of his blessed spirit, be begun, carried on, and fully perfected both in their souls and bodies.

Thus earnest, thus importunate, are all sincere christians in praying for themselves: but then, not having so lively, lasting, and deep a sense of the wants of their christian brethren, they are for the most part too remiss and defective in their prayers for them. Whereas, was the love of GOD shed abroad in our hearts, and did we love our neighbour in that manner, in which the Son of GOD our Saviour loved us, and according to his command and example, we could not but be as importunate for their spiritual and temporal welfare, as for our own; and as earnestly desire and endeavour that others should share in the benefits of the death and passion of JESUS CHRIST, as we ourselves.

Let not any one think, that this is an uncommon degree of charity; an high pitch of perfection, to which not every one can attain: for, if we are all commanded to “love our neighbour (that is every man) even as ourselves,” nay to “lay down our lives for the brethren;” then, it is the duty of all to pray for their neighbours as much as for themselves, and by all possible acts and expressions of love and affection towards them, at all times, to shew their readiness even to lay down their lives for them, if ever it should please GOD to call them to it.

Our blessed Saviour, as “he hath set us an example, that we should follow his steps” in every thing else, so hath he more especially in this: for in that divine, that perfect and inimitable prayer (recorded in the xviith of St. _John_) which he put up just before his passion, we find but few petitions for his own, though many for his disciples welfare: and in that perfect form which he has been pleased to prescribe us, we are taught to say, not _My_, but “_Our_ Father,” thereby to put us in mind, that, whenever we approach the throne of grace, we ought to pray not for ourselves alone, but for all our brethren in CHRIST.

Intercession then is certainly a duty incumbent upon all christians.

II. Whom we are to intercede for, and how this duty is to be performed, comes next to be considered.

1. And first, our intercession must be _universal_. “I will, (says the apostle) that prayers, supplications and intercessions be made for all men.” For as GOD’s mercy is over all his works, as JESUS CHRIST died to redeem a people out of all nations and languages; so we should pray, that “all men may come to the knowledge of the truth, and be saved.” Many precious promises are made in holy writ, that the gospel shall be published through the whole world, that “the earth shall be covered with the knowledge of the LORD, as the waters cover the sea:” and therefore it is our duty not to confine our petitions to our own nation; but to pray that all those nations, who now sit in darkness and in the shadow of death, may have the glorious gospel shine out upon them, as well as upon us. But you need not that any man should teach you this, since ye yourselves are taught of GOD, and of JESUS CHRIST himself, to pray, that his kingdom may come; part of the meaning of which petition is, that “GOD’s ways may be known upon earth, and his saving health among all nations.”

2. Next to the praying for all men, we should, according to St. _Paul_’s rule, pray for _Kings_; particularly for our present sovereign King _George_, and all that are put in authority under him: that we may lead quiet lives, in all godliness and honesty. For, if we consider how heavy the burden of government is, and how much the welfare of any people depends on the zeal and godly conversation of those that have the rule over them: if we set before us the many dangers and difficulties, to which governors by their station are exposed, and the continual temptations they lie under to luxury and self-indulgence; we shall not only pity, but pray for them: that he who preserved _Esther_, _David_, and _Josiah_, “unspotted from the world,” amidst the grandeur of a court, and gave success to their designs, would also preserve them holy and unblameable, and prosper all the works of their hands upon them. But

3. _Thirdly_, you ought, in a more especial manner, to pray for those, whom “the Holy Ghost hath made _Overseers_ over you.” This is what St. _Paul_ begs, again and again, of the churches to whom he writes: Says he in the text, “Brethren, pray for us;” and again, in his epistle to the _Ephesians_, “praying always, with all manner of supplication; and for me also, that I may open my mouth boldly, to declare the mystery of the gospel.” And in another place, to express his earnestness in this request, and the great importance of their prayers for him, he bids the church “strive, (or, as the original word signifies, be in an agony) together with him in their prayers.” And surely, if the great St. _Paul_, that chosen vessel, that favourite of heaven, needed the most importunate prayers of his christian converts; much more do the ordinary ministers of the gospel stand in need of the intercession of their respective flocks.

And I cannot but in a more especial manner insist upon this branch of your duty, because it is a matter of such importance: for, no doubt, much good is frequently withheld from many, by reason of their neglecting to pray for their ministers, and which they would have received, had they prayed for them as they ought. Not to mention, that people often complain of the want of diligent and faithful pastors. But how do they deserve good pastors, who will not earnestly pray to GOD for such? If we will not pray to the LORD of the harvest, can it be expected he will send forth labourers into his harvest?

Besides, what ingratitude is it, not to pray for your ministers! For shall they watch and labour in the word and doctrine for you, and your salvation, and shall not you pray for them in return? If any bestow favours on your bodies, you think it right, meet, and your bounden duty, to pray for them; and shall not they be remembered in your prayers, who daily feed and nourish your souls? Add to all this, that praying for your ministers, will be a manifest proof of your believing, that though _Paul_ plant, and _Apollos_ water, yet it is GOD alone who giveth the increase. And you will also find it the best means you can use, to promote your own welfare; because GOD, in answer to your prayers, may impart a double portion of his holy spirit to them, whereby they will be qualified to deal out to you larger measures of knowledge in spiritual things, and be enabled more skilfully to divide the word of truth.

Would men but constantly observe this direction, and when their ministers are praying in their name to GOD, humbly beseech him to perform all their petitions: or, when they are speaking in GOD’s name to them, pray that the Holy Ghost may fall on all them that hear the word; we should find a more visible good effect of their doctrine, and a greater mutual love between ministers and their people. For ministers hands would then be held up by the people’s intercessions, and the people will never dare to villify or traduce those who are the constant subjects of their prayers.

4. Next to our ministers, _our friends_ claim a place in our intercessions; but then we should not content ourselves with praying in general terms for them, but suit our prayers to their particular circumstances. When _Miriam_ was afflicted with a leprosy from GOD, _Moses_ cried and said, “LORD, heal her.” And when the nobleman came to apply to JESUS CHRIST, in behalf of his child, he said, “LORD, my little daughter lieth at the point of death, I pray thee to come and heal her.” In like manner, when our friends are under any afflicting circumstances, we should endeavour to pray for them, with a particular regard to those circumstances. For instance, is a friend sick? we should pray, that if it be GOD’s good pleasure, it may not be unto death; but if otherwise, that he would give him grace so to take his visitation, that, after this painful life ended, he may dwell with him in life everlasting. Is a friend in doubt in an important matter? we should lay his case before GOD, as _Moses_ did that of the daughters of _Zelophehad_, and pray, that GOD’s Holy Spirit may lead him into all truth, and give all seasonable direction. Is he in want? we should pray, that his faith may never fail, and that in GOD’s due time he may be relieved. And in all other cases, we should not pray for our friends only in generals, but suit our petitions to their particular sufferings and afflictions; for otherwise, we may never ask perhaps for the things our friends most want.

It must be confessed, that such a procedure will oblige some often to break from the forms they use; but if we accustom ourselves to it, and have a deep sense of what we ask for, the most illiterate christian will not want proper words to express themselves.

We have many noble instances in holy scripture of the success of this kind of particular intercession; but none more remarkable than that of _Abraham_’s servant, in the book of _Genesis_, who being sent to seek a wife for his son _Isaac_, prayed in a most particular manner in his behalf. And the sequel of the story informs us, how remarkably his prayer was answered. And did christians now pray for their friends in the same particular manner, and with the same faith as _Abraham_’s servant did for his master; they would, no doubt, in many instances, receive as visible answers, and have as much reason to bless GOD for them, as he had. But

5. As we ought thus to intercede for our friends, so in like manner must we also pray for _our enemies_. “Bless them that curse you, (says JESUS CHRIST) and pray for them that despitefully use you, and persecute you.” Which commands he enforced in the strongest manner by his own example: in the very agonies and pangs of death, he prayed even for his murderers, “Father, forgive them, for they know not what they do!” This, it must needs be confessed, is a difficult duty, yet not impracticable, to those who have renounced the things of this present life, (from an inordinate love of which all enmities arise) and who knowing the terrible woes denounced against those who offend CHRIST’s little ones, can, out of real pity, and a sense of their danger, pray for those by whom such offences come.

6. Lastly, and to conclude this head, we should intercede for all that are any ways _afflicted_ in mind, body, or estate; for all who desire, and stand in need of our prayers, and for all who do not pray for themselves.

And Oh! that all who hear me, would set apart some time every day for the due performance of this most necessary duty! In order to which,

I shall now proceed,

III. To shew the advantages, and offer some considerations to excite you to the practice of daily intercession. And

1. _First_, It will fill your hearts with love one to another. He that every day heartily intercedes at the throne of grace for all mankind, cannot but in a short time be filled with love and charity to all: and the frequent exercise of his love in this manner, will insensibly enlarge his heart, and make him partaker of that exceeding abundance of it which is in CHRIST JESUS our LORD! Envy, malice, revenge, and such like hellish tempers, can never long harbour in a gracious intercessor’s breast; but he will be filled with joy, peace, meekness, long-suffering, and all other graces of the Holy Spirit. By frequently laying his neighbour’s wants before GOD, he will be touched with a fellow-feeling of them; he will rejoice with those that do rejoice, and weep with those that weep. Every blessing bestowed on others, instead of exciting envy in him, will be looked on as an answer to his particular intercession, and fill his soul with joy unspeakable and full of glory.

Abound therefore in acts of general and particular intercessions; and when you hear of your neighbour’s faults, instead of relating them to, and exposing them before others, lay them in secret before GOD, and beg of him to correct and amend them. When you hear of a notorious sinner, instead of thinking you do well to be angry, beg of JESUS CHRIST to convert, and make him a monument of his free grace; you cannot imagine what a blessed alteration this practice will make in your heart, and how much you will increase day by day in the spirit of love and meekness towards all mankind!

But farther, to excite you to the constant practice of this duty of intercession, consider the many instances in holy scripture, of the power and efficacy of it. Great and excellent things are there recorded as the effects of this divine employ. It has stopped plagues, it has opened and shut heaven; and has frequently turned away GOD’s fury from his people. How was _Abimelech_’s house freed from the disease GOD sent amongst them, at the intercession of _Abraham_! When “_Phineas_ stood up and prayed,” how soon did the plague cease! When _Daniel_ humbled and afflicted his soul, and interceded for the LORD’s inheritance, how quickly was an angel dispatched to tell him, “his prayer was heard!” And, to mention but one instance more, how does GOD own himself as it were overcome with the importunity of _Moses_, when he was interceding for his idolatrous people, “Let me alone,” says GOD!

This sufficiently shews, I could almost say, the omnipotency of intercession, and how we may, like _Jacob_, wrestle with GOD, and by an holy violence prevail both for ourselves and others. And no doubt it is owing to the secret and prevailing intercessions of the few righteous souls who still remain among us, that GOD has yet spared this miserably sinful nation: for were there not some such faithful ones, like _Moses_, left to stand in the gap, we should soon be destroyed, even as was _Sodom_, and reduced to ashes like unto _Gomorrah_.

But, to stir you up yet farther to this exercise of intercession, consider, that in all probability, it is the frequent employment even of the glorified saints: for though they are delivered from the burden of the flesh, and restored to the glorious liberty of the sons of GOD, yet as their happiness cannot be perfectly consummated ’till the resurrection of the last day, when all their brethren will be glorified with them, we cannot but think they are often importunate in beseeching our heavenly Father, shortly to accomplish the number of his elect, and to hasten his kingdom. And shall not we, who are on earth, be often exercised in this divine employ with the glorious company of the spirits of just men made perfect? Since our happiness is so much to consist in the communion of saints in the church triumphant above, shall we not frequently intercede for the church militant here below; and earnestly beg, that we may all be one, even as the Holy JESUS and his Father are one, that we may also be made perfect in one?

To provoke you to this great work and labour of love, remember, that it is the never ceasing employment of the holy and highly exalted JESUS himself, who sits at the right hand of GOD, to hear all our prayers, and to make continual intercession for us! So that he who is constantly employed in interceding for others, is doing that on earth, which the eternal Son of GOD is always doing in heaven.

Imagine therefore, when you are lifting up holy hands in prayer for one another, that you see the heavens opened, and the Son of GOD in all his glory, as the great high-priest of your salvation, pleading for you the all-sufficient merit of his sacrifice before the throne of his heavenly Father! Join then your intercessions with his, and beseech him, that they may, through him, come up as incense, and be received as a sweet-smelling savour, acceptable in the light of GOD! This imagination will strengthen your faith, excite a holy earnestness in your prayers, and make you wrestle with GOD, as _Jacob_ did, when he saw him face to face, and his life was preserved; as _Abraham_, when he pleaded for _Sodom_; and as JESUS CHRIST himself, when he prayed, being in an agony, so much the more earnestly the night before his bitter passion.

And now, brethren, what shall I say more, since you are taught of JESUS CHRIST himself, to abound in love, and in this good work of praying one for another. Though ever so mean, though as poor as _Lazarus_, you will then become benefactors to all mankind; thousands, and twenty times ten thousands, will then be blessed for your sakes! and after you have employed a few years in this divine exercise here, you will be translated to that happy place, where you have so often wished others might be advanced; and be exalted to sit at the right hand of our All-powerful, All-prevailing Intercessor, in the kingdom of his heavenly Father hereafter.

However, I cannot but in an especial manner press this upon you now, because all ye, amongst whom I have now been preaching, in all probability will see me no more: for I am now going (I trust under the conduct of GOD’s most Holy Spirit) from you, knowing not what shall befal me: I need therefore your most importunate intercessions, that nothing may move me from my duty, and that I may not “count even my life dear unto myself, so that I may finish my course with joy, and the ministry I have received of the LORD JESUS, to testify the gospel of the grace of GOD!”

Whilst I have been here, to the best of my knowledge, I have not failed to declare unto you the whole will of GOD: and though my preaching may have been a savour of death unto death to some; yet I trust it has been also a savour of life unto life to others; and therefore I earnestly hope that those will not fail to remember me in their prayers. As for my own part, the many unmerited kindnesses I have received from you, will not suffer me to forget you: out of the deep, therefore, I trust shall my cry come unto GOD; and whilst the winds and storms are blowing over me, unto the LORD will I make my supplication for you. For it is but a little while, and “we must all appear before the judgment seat of CHRIST;” where I must give a strict account of the doctrine I have preached, and you of your improvement under it. And O that I may never be called out as a swift witness, against any of those, for whose salvation I have sincerely, though too faintly, longed and laboured!

It is true, I have been censured by some as acting out of sinister and selfish views; “but it is a small matter with me to be judged by man’s judgment;” I hope my eye is single; but I beseech you, brethren, by the mercies of GOD in CHRIST JESUS, pray that it may be more so! and that I may increase with the increase of grace in the knowledge and love of GOD through JESUS CHRIST our LORD.

And now, brethren, what shall I say more? I could wish to continue my discourse much longer; for I can never fully express the desire of my soul towards you! Finally, therefore, brethren, “whatsoever things are holy, whatsoever things are pure, whatsoever things are honest, whatsoever things are of good report: if there be any consolation in CHRIST, if any fellowship of the spirit,” if any hopes of our appearing to the comfort of each other at the awful tribunal of JESUS CHRIST, “think of the things that you have heard,” and of those which your pastors have declared, and will yet declare unto you; and continue under their ministry to “work out your own salvation with fear and trembling:” so that whether I should never see you any more, or whether it shall please GOD to bring me back again at any time, I may always have the satisfaction of knowing that your conversation is such “as becometh the gospel of CHRIST.”

I almost persuade myself, that I could willingly suffer all things, so that it might any ways promote the salvation of your precious and immortal souls; and I beseech you, as my last request, “obey them that have the rule over you in the LORD;” and be always ready to attend on their ministry, as it is your bounden duty. Think not that I desire to have myself exalted at the expence of another’s character; but rather think this, not to have any man’s person too much in admiration; but esteem all your ministers highly in love, as they justly deserve for their work’s sake.

And now, “brethren, I commend you to GOD, and to the word of his grace, which is able to build you up, and give you an inheritance amongst all them that are sanctified.” May GOD reward you for all your works of faith, and labours of love, and make you to abound more and more in every good word and work towards all men. May he truly convert all that have been convinced, and awaken all that are dead in trespasses and sins! May he confirm all that are wavering! And may you all go on from one degree of grace unto another, till you arrive unto the measure of the stature of the fulness of CHRIST; and thereby be made meet to stand before that GOD, “in whose presence is the fulness of joy, and at whose right-hand there are pleasures for evermore!” Amen! Amen!

SERMON LV.

Persecution every Christian’s Lot.

2 TIMOTHY iii. 12.

_Yea, and all that will live godly in CHRIST JESUS, shall suffer Persecution_.

WHEN our LORD was pleased to take upon himself the form of a servant, and to go about preaching the kingdom of GOD; he took all opportunities in public, and more especially in private, to caution his disciples against seeking great things for themselves, and also to forewarn them of the many distresses, afflictions and persecutions, which they must expect to endure for his name’s sake. The great apostle _Paul_ therefore, the author of this epistle, in this, as in all other things, following the steps of his blessed Master, takes particular care, among other apostolical admonitions, to warn young _Timothy_ of the difficulties he must expect to meet with in the course of his ministry: “This know also, that in the last days perilous times shall come. For men shall be lovers of their ownselves, covetous, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of GOD; having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they who creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth. Now, as _Jannes_ and _Jambres_ (two of the _Egyptian_ magicians) withstood _Moses_ (by working sham miracles) so do they also resist the truth; and (notwithstanding they keep up the form of religion) are men of corrupt minds, reprobate concerning the faith.” But, in order to keep him from sinking under their opposition, he tells him, that though GOD, for wise ends, permitted these false teachers, as he did the magicians, to oppose for some time, yet they should now proceed no farther: “For their folly (says he) shall be made manifest unto all men, as theirs (the Magicians) also was,” when they could not stand before _Moses_ because of the boil; for the boil was upon the _Magicians_, as well as upon all the _Egyptians_. And then, to encourage _Timothy_ yet the more, he propounds to him his own example; “But thou hast fully known my doctrine, manner of life, purpose, faith, long-suffering, charity, patience, persecutions, afflictions, which came unto me at _Antioch_, at _Iconium_, at _Lystra_; what persecutions I endured; but out of them all the LORD delivered me.” And then, lest _Timothy_ might think that this was only the particular case of _Paul_, says he, in the words of the text, “Yea, and all that will live godly in CHRIST JESUS, shall suffer persecution.”

The words, without considering them as they stand in relation to the context, contain an important truth, that persecution is the common lot of every godly man. This is a hard saying, How few can bear it? I trust GOD, in the following discourse, will enable me to make it good, by shewing,

I. What it is to live godly in CHRIST JESUS.

II. The different kinds of persecution to which they, who live godly, are exposed.

III. Why it is, that godly men must expect to suffer persecution.

_Lastly_, We shall apply the whole.

1. _First_, Let us consider what it is to live godly in CHRIST JESUS. This supposes, that we are made the righteousness of GOD in CHRIST, that we are born again, and are one with CHRIST by a living faith, and a vital union, even as JESUS CHRIST and the Father are One. Unless we are thus converted, and transformed by the renewing of our minds, we cannot properly be said to be in CHRIST, much less to live godly in him. To be in CHRIST merely by baptism, and an outward profession, is not to be in Him in the strict sense of the word: no; “They that are in CHRIST, are new creatures; old things are passed away, and all things are become new” in their hearts. Their life is hid with CHRIST in GOD; their souls daily feed on the invisible realities of another world. To “live godly in CHRIST,” is to make the divine will, and not our own, the sole principle of all our thoughts, words, and actions; so that, “whether we eat or drink, or whatsoever we do, we do all to the glory of GOD.” Those who live godly in CHRIST, may not so much be said to live, as CHRIST to live in them: He is their Alpha and Omega, their first and last, their beginning and end. They are led by his Spirit, as a child is led by the hand of its father; and are willing to follow the Lamb whithersoever he leads them. They hear, know, and obey his voice. Their affections are set on things above; their hopes are full of immortality; their citizenship is in heaven. Being born again of GOD, they habitually live to, and daily walk with, GOD. They are pure in heart; and, from a principle of faith in CHRIST, are holy in all manner of conversation and godliness.

This is to “live godly in CHRIST JESUS:” and hence we may easily learn, why so few suffer persecution? Because, so few live godly in CHRIST JESUS. You may live formally in CHRIST, you may attend on outward duties; you may live morally in CHRIST, you may (as they term it) do no one any harm, and avoid persecution: but they “that will live godly in CHRIST JESUS, shall suffer persecution.”

2. _Secondly_, What is the meaning of the word Persecution, and how many kinds there are of it, I come now to consider.

The word Persecution, is derived from a _Greek_ word signifying _to pursue_, and generally implies pursuing a person for the sake of his goodness, or GOD’s good-will to him. The

_First_ kind of it, is that of the _Heart_. We ♦have an early example of this in that wicked one _Cain_, who, because the LORD had respect to _Abel_ and his offering, and not to him and his offering, was very wroth, his countenance fell, and at length he cruelly slew his envied brother. Thus the _Pharisees_ hated and persecuted our LORD long before they laid hold on him: and our LORD mentions being inwardly hated of men, as one kind of Persecution his disciples were to undergo. This heart-enmity (if I may so term it) is the root of all other kinds of Persecution, and is, in some degree or other, to be found in the soul of every unregenerated man; and numbers are guilty of this persecution, who never have it in their power to persecute any other way. Nay, numbers would actually put in practice all other degrees of persecution, was not the name of Persecution become odious amongst mankind, and did they not hereby run the hazard of losing their reputation. Alas! how many at the great day, whom we know not now, will be convicted and condemned, that all their life harboured a secret evil-will against _Zion_! They may now screen it before men; but GOD seeth the enmity of their hearts, and will judge them as Persecutors at the great and terrible day of judgment. A

♦ duplicate word “have” removed

_Second_ degree of Persecution is that of the tongue; “out of the abundance of the heart, the mouth speaketh.” Many, I suppose, think it no harm to shoot out arrows, even bitter words, against the disciples of the LORD: they scatter their firebrands, arrows and death, saying, “Are we not in sport?” But, however they may esteem it, in GOD’s account evil-speaking is a high degree of Persecution. Thus _Ishmael_’s mocking _Isaac_, is termed persecuting him. “Blessed are ye (says our LORD) when men shall revile you and persecute you, and shall say all manner of evil against you falsely for my name’s sake.” From whence we may gather, that reviling, and speaking all manner of evil for CHRIST’s sake, is a high degree of persecution. For “a good name, (says the wise man) is better than precious ointment,” and, to many, is dearer than life itself. It is a great breach of the sixth commandment, to slander any one; but to speak evil of and slander the disciples of CHRIST, merely because they are his disciples, must be highly provoking in the sight of GOD; and such who are guilty of it (without repentance) will find that JESUS CHRIST will call them to an account, and punish them for all their ungodly and hard speeches in a lake of fire and brimstone. This shall be their portion to drink. The

_Third_ and _last_ kind of Persecution, is that which expresses itself in _actions_: as when wicked men separate the children of GOD from their company; “Blessed are ye, (says our LORD) when they shall separate you from their company:” or expose them to church-censures. “They shall put you out of their synagogues;” threatening and prohibiting them from making an open profession of his religion or worship; or interdicting ministers for preaching his word, as the high-priests threatened the apostles, and “forbad them any more to speak in the name of JESUS;” and _Paul_ breathed out threatenings and slaughters against the disciples of the LORD: or when they call them into courts; “You shall be called before governors,” says our LORD: or when they fine, imprison, or punish them, by confiscation of goods, cruel scourging, and, lastly, death itself.

It would be impossible to enumerate in what various shapes persecution has appeared. It is a many-headed monster, cruel as the grave, insatiable as hell; and, what is worse, it ♦generally appears under the cloak of religion. But, cruel, insatiable, and horrid as it is, they that live godly in CHRIST JESUS, must expect to suffer and encounter with it in all its forms.

♦ “generallly” replaced with “generally”

This is what we are to make good under our next general head.

3. _Thirdly_, Why is it that godly men must expert to suffer persecution? And,

_First_, This appears from the whole tenor of our LORD’s doctrine. We will begin with his divine sermon on the mount. “Blessed are they who are persecuted for righteousness sake; for theirs is the kingdom of heaven.” So that, if our LORD spoke truth, we are not so blessed as to have an interest in the kingdom of heaven, unless we are or have been persecuted for righteousness sake. Nay, our LORD (it is remarkable) employs three verses in this beatitude, and only one in each of the others; not only to shew that it was a thing which men (as men) are unwilling to believe, but also the necessary consequence of it upon our being christians. This is likewise evident from all those passages, wherein our LORD informs us, that he came upon the earth, “not to send peace, but a sword;” and that the father-in-law should be against the mother-in-law, and a man’s foes should be those of his own houshold. Passages, which though confined by false prophets to the first, I am persuaded will be verified by the experience of all true christians in this, and every age of the church. It would be endless to recount all the places, wherein our LORD forewarns his disciples, that they should be called before rulers, and thrust out of synagogues, nay, that the time would come, wherein men should think they did GOD service to kill them. For this reason he so frequently declared, that “unless a man forsake all that he had, and even hated life itself, he could not be his disciple.” And therefore it is worthy our observation, that in the remarkable passage, wherein our LORD makes such an extensive promise to those who left all for him, he cautiously inserts persecution. “And JESUS answered and said, Verily I say unto you, there is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospel’s, but he shall receive an hundred-fold now in this time; houses and brethren, and sisters and mothers, and children and lands, with persecutions; (the word is in the plural number, including all kinds of persecution) and in the world to come eternal life.” He that hath ears to hear, let him hear what CHRIST says in all these passages, and then confess, that all who will live godly in CHRIST JESUS shall suffer persecution.

As this is proved from our LORD’s doctrine, so it is no less evident from his life. Follow him from the manger to the cross, and see whether any persecution was like that which the Son of GOD, the LORD of glory, underwent whilst here on earth. How was he hated by wicked men? How often would that hatred have excited them to lay hold of him, had it not been for fear of the people? How was he reviled, counted and called a Blasphemer, a Wine-bibber, a Samaritan, nay, a Devil, and, in one word, had all manner of evil spoken against him falsely? What contradiction of sinners did he endure against himself? How did men separate from his company, and were ashamed to walk with him openly? insomuch that he once said to his own disciples, “Will you also go away?” Again, How was he stoned, thrust out of the synagogues, arraigned as a deceiver of the people, a seditious and pestilent fellow, an enemy to _Cæsar_, and as such scourged, blind-folded, spit upon, and at length condemned, and nailed to an accursed tree? Thus was the Master persecuted, thus did the LORD suffer; and the servant is not above his Master, nor the disciple above his Lord: “If they have persecuted me, they will also persecute you,” says the blessed JESUS. And again, “Every man that is perfect (a true christian) must be as his Master,” or suffer as he did. For in all these things our LORD has set us an example, that we should follow his steps: and therefore, far be it that any, who live godly in CHRIST JESUS, should henceforward expect to escape suffering persecution.

But farther: not only our LORD’s example, but the example of all the saints that ever lived, evidently demonstrates the truth of the apostle’s assertion in the text. How soon was _Abel_ made a martyr for his religion? How was _Isaac_ mocked by the son of the bond-woman? And what a large catalogue of suffering Old Testament saints, have we recorded in the xith chapter of the _Hebrews_! Read the _Acts_ of the Apostles, and see how the first christians were threatened, stoned, imprisoned, scourged, and persecuted even unto death. Examine Church History in after-ages, and you will find the murder of the innocents by _Herod_, was but an earnest of the innocent blood which should be shed for the sake of JESUS. Examine the experience of saints now living on earth; and, if it were possible to consult the spirits of just men made perfect, I am persuaded each would concur with the apostle in asserting, that “all who will live godly in CHRIST JESUS, shall suffer persecution.”

How can it be otherwise in the very nature of things? Ever since the fall, there has been an irreconcileable enmity between the seed of the woman and the seed of the serpent. Wicked men hate GOD, and therefore cannot but hate those who are like him: they hate to be reformed, and therefore must hate and persecute those, who, by a contrary behaviour, testify of them, that their deeds are evil. Besides, pride of heart leads men to persecute the servants of JESUS CHRIST. If they commend them, they are afraid of being asked, Why do not you follow them? And therefore because they dare not imitate, though they may sometimes be even forced to approve their way, yet pride and envy make them turn persecutors. Hence it is, that as it was formerly, so it is now, and so will it be to the end of time; “He that is born after the flesh, (the natural man, does and) will persecute him that is born after the Spirit,” the regenerate man. Because christians are not of the world, but CHRIST hath chosen them out of the world, therefore the world will hate them. If it be objected against this doctrine, that we now live in a christian world, and therefore must not expect such persecution as formerly; I answer, All are not christians that are called so; and, till the heart is changed, the enmity against GOD (which is the root of all persecution) remains: and consequently christians, falsely so called, will persecute as well as others. I observed therefore, in the beginning of this discourse, that _Paul_ mentions those that had a form of religion, as persons of whom _Timothy_ had need be chiefly aware: for, as our LORD and his apostles were mostly persecuted by their countrymen the _Jews_, so we must expect the like usage from the Formalists of our own nation, the _Pharisees_, who seem to be religious. The most horrid and barbarous persecutions have been carried on by those who have called themselves Christians; witness the days of queen _Mary_; and the fines, banishments and imprisonments of the children of GOD in the last century, and the bitter, irreconcileable hatred that appears in thousands who call themselves Christians, even in the present days wherein we live.

Persons, who argue against persecution, are not sufficiently sensible of the bitter enmity of the heart of every unregenerate man against GOD. For my own part, I am so far from wondering that christians are persecuted, that I wonder our streets do not run with the blood of the saints: was mens power equal to their wills, such a horrid spectacle would soon appear. But,

Persecution is necessary in respect to the godly themselves. If we have not all manner of evil spoken of us, how can we know whether we seek only that honour which cometh from above? If we have no persecutors, how can our passive graces be kept in exercise? How can many christian precepts be put into practice? How can we love, pray for, and do good to, those who despitefully use us? How can we overcome evil with good? In short, how can we know we love GOD better than life itself? _Paul_ was sensible of all this, and therefore so positively and peremptorily asserts, that “all who will live godly in CHRIST JESUS, shall suffer persecution.”

Not that I affirm, all are persecuted in a like degree. No: this would be contrary both to scripture and experience. But though all christians are not really called to suffer every kind of persecution, yet all christians are liable thereto: and notwithstanding some may live in more peaceful times of the church than others, yet all christians, in all ages, will find by their own experience, that, whether they act in a private or public capacity, they must, in some degree or other, suffer persecution.

Here then I would pause, and, _lastly_, by way of application, exhort all persons,

_First_, To stand a while and examine themselves. For, by what has been said, you may gather one mark, whereby you may judge whether you are christians or not. Were you ever persecuted for righteousness sake? If not, you never yet lived godly in CHRIST our LORD. Whatever you may say to the contrary, the inspired apostle, in the words of the text (the truth of which, I think, I have sufficiently proved) positively asserts, that all who will live godly in Him, shall suffer persecution. Not that all who are persecuted are real christians; for many sometimes suffer, and are persecuted, on other accounts than for righteousness sake. The great question therefore is, Whether you were ever persecuted for living godly? You may boast of your great prudence and sagacity (and indeed these are excellent things) and glory because you have not run such lengths, and made yourselves so singular, and liable to such contempt, as some others have. But, alas! this is not a mark of your being of a Christian, but of a _Laodicean_ spirit, neither hot nor cold, and fit only to be spewed out of the mouth of GOD. That which you call prudence, is often, only cowardice, dreadful hypocrisy, pride of heart, which makes you dread contempt, and afraid to give up your reputation for GOD. You are ashamed of CHRIST and his gospel; and in all probability, was he to appear a second time upon earth, in words, as well as works, you would deny him. Awake therefore, all ye that live only formally in CHRIST JESUS, and no longer seek that honour which cometh of man. I do not desire to court you, but I intreat you to live godly, and fear not contempt for the sake of JESUS CHRIST. Beg of GOD to give you his Holy Spirit, that you may see through, and discover the latent hypocrisy of your hearts, and no longer deceive your own souls. Remember you cannot reconcile two irreconcileable differences, GOD and Mammon, the friendship of this world with the favour of GOD. Know you not who hath told you, that “the friendship of this world is enmity with GOD?” If therefore you are in friendship with the world, notwithstanding all your specious pretences to piety, you are at enmity with GOD: you are only heart-hypocrites; and, “What is the hope of the hypocrite, when GOD shall take away his soul?” Let the words of the text sound an alarm in your ears; O let them sink deep into your hearts; “Yea, and all that will live godly in CHRIST JESUS, shall suffer persecution.”

_Secondly_, From the words of the text, I would take occasion to speak to those, who are about to lift themselves under the banner of CHRIST’s cross. What say you? Are you resolved to live godly in CHRIST JESUS, notwithstanding the consequence will be, that you must suffer persecution? You are beginning to build; but have you taken our LORD’s advice, to “sit down first and count the cost?” Have you well weighed with yourselves that weighty declaration, “He that loveth father or mother more than Me, is not worthy of Me;” and again, “Unless a man forsake all that he hath he cannot be my disciple?” Perhaps some of you have great possessions; will not you go away sorrowful, if CHRIST should require you to sell all that you have! Others of you again may be kinsmen, or some way related, or under obligations, to the high-priests, or other great personages, who may be persecuting the church of CHRIST: What say you? Will you, with _Moses_, “rather chuse to suffer affliction with the people of GOD, than enjoy the pleasures of sin for a season?” Perhaps you may say, my friends will not oppose me. That is more than you know: in all probability your chief enemies will be those of your own household. If therefore they should oppose you, are you willing naked to follow a naked CHRIST? and to wander about in sheep-skins and goats-skins, in dens and caves of the earth, being afflicted, destitute, tormented, rather than not be CHRIST’s disciples? You are now all following with zeal, as _Ruth_ and _Orpah_ did _Naomi_, and may weep under the word; but are not your tears crocodiles tears? And, when difficulties come, will you not go back from following your LORD, as _Orpah_ departed from following _Naomi_? Have you really the root of grace in your hearts? or, are you only stony-ground hearers? You receive the word with joy; but, when persecution arises because of the word, will you not be immediately offended? Be not angry with me for putting these questions to you. I am jealous over you, but it is with a godly jealousy: for, alas! how many have put their hands to the plough, and afterwards have shamefully looked back? I only deal with you, as our LORD did with the person that said, “LORD, I will follow thee whithersoever thou wilt.” “The foxes have holes, and the birds of the air have nests, but the son of man, (says he) hath not where to lay his head.” What say you? Are you willing to endure hardness, and thereby approve yourselves good soldiers of JESUS CHRIST? You now come on foot out of the towns and villages to hear the word, and receive me as a messenger of GOD: but will you not by and by cry out, Away with him, away with him; it is not fit such a fellow should live upon the earth? Perhaps some of you, like _Hazael_, may say, “Are we dogs, that we should do this?” But, alas! I have met with many unhappy souls, who have drawn back unto perdition, and have afterwards accounted me their enemy, for dealing faithfully with them; though once, if it were possible, they would have plucked out their own eyes, and have given them unto me. Sit down therefore, I beseech you, and seriously count the cost, and ask yourselves again and again, whether you count all things but dung and dross, and are willing to suffer the loss of all things, so that you may win CHRIST, and be found in him: for you may assure yourselves, the apostle hath not spoken in vain, “All that will live godly in CHRIST JESUS, shall suffer persecution.”

_Thirdly_, The text speaks to you that are patiently suffering for the truth’s sake: “Rejoice, and be exceeding glad; great shall be your reward in heaven.” For to you it is given, not only to believe, but also to suffer, and perhaps remarkably too, for the sake of JESUS! This is a mark of your discipleship, an evidence that you do live godly in CHRIST JESUS. Fear not, therefore, neither be dismayed. O be not weary and faint in your minds! JESUS, your LORD, your life, cometh, and his reward is with him. Though all men forsake you, yet will not he: no; the Spirit of CHRIST and of glory shall rest upon you. In patience therefore possess your souls. Sanctify the LORD GOD in your hearts. Be in nothing terrified by your adversaries: on their part CHRIST is evil spoken of; on your part he is glorified. Be not ashamed of your glory, since others can glory in their shame. Think it not strange concerning the fiery trial, wherewith you are or may be tried. The Devil rages, knowing that he hath but a short time to reign. He or his emissaries have no more power than what is given them from above: GOD sets them their bounds, which they cannot pass; and the very hairs of your head are all numbered. Fear not; no one shall set upon you to hurt you, without your heavenly Father’s knowledge. Do your earthly friends and parents forsake you? Are you cast out of the synagogues? The LORD shall reveal himself to you, as to the man that was born blind? JESUS CHRIST shall take you up. If they carry you to prison, and load you with chains, so that the iron enter into your souls, even there shall CHRIST send an angel from heaven to strengthen you, and enable you, with _Paul_ and _Silas_, to “sing praises at midnight.” Are you threatened to be thrown into a den of lions, or cast into a burning fiery furnace, because you will not bow down and worship the beast? Fear not; the GOD, whom you serve, is able to deliver you: or, if he should suffer the flames to devour your bodies, they would only serve, as so many fiery chariots, to carry your souls to GOD. Thus it was with the martyrs of old; so that one, when he was burning, cried out, “Come, you Papists, if you want a miracle, here, behold one! This bed of flames is to me a bed of down.” Thus it was with almost all that suffered in former times: for JESUS, notwithstanding he withdrew his own divinity from himself, yet has always lifted up the light of his countenance upon the souls of suffering saints. “Fear not therefore those that can kill the body, and after that have no more that they can do; but fear Him only, who is able to destroy both body and soul in hell.” Dare, dare to live godly in CHRIST JESUS, though you suffer all manner of persecution. But,

_Fourthly_, Are there any true ministers of JESUS CHRIST here? You will not be offended if I tell you, that the words of the text are, in an especial manner, applicable to you. _Paul_ wrote them to _Timothy_; and we, of all men, that live godly in CHRIST JESUS, must expect to suffer the severest persecution. _Satan_ will endeavour to bruise our heels, let who will escape: and it has been the general way of GOD’s providence, in times of persecution, to permit the shepherds first to be smitten, before the sheep are scattered. Let us not therefore shew that we are only hirelings, who care not for the sheep; but, like the great Shepherd and Bishop of souls, let us readily lay down our lives for the sheep. Whilst others are boasting of their great preferments, let us rather glory in our great afflictions and persecutions for the sake of CHRIST. _Paul_ rejoiced that he suffered afflictions and persecutions at _Iconium_ and _Lystra_: out of all, the LORD delivered him; out of all, the LORD will deliver us, and cause us hereafter to sit down with him on thrones, when he comes to judge the twelve tribes of _Israel_.

I could proceed; but I am conscious, in this part of my discourse, I ought more particularly to speak to myself, knowing that _Satan_ has desired to have me, that he may sift me as wheat. Without a spirit of prophecy, we may easily discern the signs of the times. Persecution is even at the doors: the tabernacle of the LORD is already driven into the wilderness: the ark of the LORD is fallen into the unhallowed hands of uncircumcised _Philistines_. They have long since put us out of their synagogues, and high-priests have been calling on civil magistrates to exert their authority against the disciples of the LORD. Men in power have been breathing out threatenings: we may easily guess what will follow, imprisonment and slaughter. The storm has been gathering some time; it must break shortly. Perhaps it may fall on me first.

Brethren therefore, whether in the ministry or not, I beseech you, “pray for me,” that I may never suffer justly, as an evil-doer, but only for righteousness sake. O pray that I may not deny my LORD in any wise, but that I may joyfully follow him, both to prison and to death, if he is pleased to call me to seal his truths with my blood. Be not ashamed of CHRIST, or of his gospel, though I should become a prisoner of the LORD. Though I am bound, the word of GOD will not be bound: no; an open, an effectual door is opened for preaching the everlasting gospel, and men or devils shall never be able to prevail against it. Only pray, that, whether it be in life or death, CHRIST may be glorified in me: then I shall rejoice, yea, and will rejoice.

And now, to whom shall I address myself next?

_Fifthly_, To those, who persecute their neighbours for living godly in CHRIST JESUS. But, what shall I say to you? Howl and weep for the miseries that shall come upon you: for a little while the LORD permits you to ride over the heads of his people; but, by and by, death will arrest you, judgment will find you, and JESUS CHRIST shall put a question to you, which will strike you dumb, _Why persecuted you Me_? You may plead your laws and your canons, and pretend what you do is out of zeal for GOD; but GOD shall discover the cursed hypocrisy and serpentine enmity of your hearts, and give you over to the tormentors. It is well, if in this life GOD does not send some mark upon you. He pleaded the cause of _Naboth_, when innocently condemned for blaspheming GOD and the king; and our LORD sent forth his armies, and destroyed the city of those who killed the prophets, and stoned them that were sent unto them. If you have a mind therefore to fill up the measure of your iniquities, go on, persecute and despise the disciples of the LORD: but know, “that for all these things, GOD shall bring you into judgment.” Nay, those you now persecute, shall be in part your judges, and sit on the right-hand of the Majesty on high, whilst you are dragged by infernal spirits into a lake that burneth with fire and brimstone, and the smoke of your torment shall be ascending up for ever and ever. Lay down therefore, ye rebels, your arms against the most high GOD, and no longer persecute those who live godly in CHRIST JESUS. The LORD will plead, the LORD will avenge, their cause. You may be permitted to bruise their heels, yet in the end they shall bruise your accursed heads. I speak not this, as though I were afraid of you; for I know in whom I have believed: only out of pure love I warn you, and because I know not but JESUS CHRIST may make some of you vessels of mercy, and snatch you, even you persecutors, as fire-brands out of the fire. JESUS CHRIST came into the world to save sinners, even persecutors, the worst of sinners: his righteousness is sufficient for them; his Spirit is able to purify and change their hearts. He once converted _Saul_: may the same GOD magnify his power, in converting all those who are causing the godly in CHRIST JESUS, as much as in them lies, to suffer persecution! The LORD be with you all. Amen.

SERMON LVI.

An Exhortation to the People of GOD not to be discouraged in their Way, by the Scoffs and Contempt of wicked Men.

HEBREWS iv. 9.

_There remaineth therefore a Rest to the People of GOD._

WHEN we consider the persecutions they are exposed to, who live righteously and godly in this present world; it is amazing to consider, that the people of this generation should be so fond of a name to live, while they are in effect dead. The people of GOD are to expect little else but troubles and trials while they are in this world; common experience is a contradiction to my text, that there is a rest to the people of GOD; but the author of the _Hebrews_, when speaking of this rest, did not mean that they should have a rest here. No; he too well knew that the people of GOD, all who would seek and serve the LORD JESUS, must be despised, hated, scoffed, slandered, and evil intreated; but the time was hastening when they should have a perfect rest: there is a rest laid up for them, and this is an encouragement for you, my brethren, to hold on, and hold out your way rejoicing; after death there will be a rest for ever; at judgment, you shall be taken up to dwell with the LORD JESUS CHRIST; and there, you shall be for ever exempted from sin; you shall rest from all manner of sorrow, and be no more troubled with the temptations of Satan. Now, you can set about nothing for the glory of GOD, or for your own soul’s welfare, but the devil is dissuading you from it, or distracting you in it, or discouraging you after it. Here we are scoffed and derided; as the world hated the LORD JESUS CHRIST, so will it hate you: but be not discouraged, though we are here the scorn and off-scouring of all things; and are as a gazing stock to men and angels. Though they put us out of their synagogues, cast out our name as evil, and look on us as persons unfit for their company; yet, in that rest which is prepared for you, my brethren, we shall then be gazed at for our glory, and they shut out of the assembly of the saints, and separated from us, whether they will or no; unless the LORD JESUS CHRIST, by his free, rich, and sovereign grace, brings them unto himself.

The letter-learned Scribes and Pharisees of this day, look on us as madmen and enthusiasts; but though they make so much noise about the word _enthusiast_, it means no more than this, one in GOD; and what christian can say, he is not in GOD, and GOD in him? And if this is to be an enthusiast, GOD grant I may be more and more so; if we being in CHRIST, and CHRIST in us, makes us enthusiasts, I would to GOD we were all more and more enthusiasts. They now think it strange, that we run not with them into all excess of riot, and because we will not go to the devil’s diversions with them, therefore they speak evil of us. We cannot now go along the street, but every one is pointing out his finger with scorn, and cries, Here comes another of his followers; what! you are become one of his disciples too! But there is a rest which will be a complete deliverance for you. Let none of these things move you; for, though you are thus treated here, consider, you shall in heaven have no discouraging company, nor any but what will be an assistance to you; you will have no scoffer there, all will be ready to join with heart and voice in your everlasting joy and praises. You will not be counted enthusiasts, madmen, and rabble, in that rest which remaineth for the people of GOD. Therefore, possess your souls in patience; account it matter of joy when you fall into tribulation; GOD, in his own time, will deliver us; let not their hindering us from preaching in the church, be any discouragement; do not shrink, and draw back, because of opposition; be not ashamed of your work or master; but hold fast your integrity. You must expect to go through evil report, and good report; fear not the violence of unreasonable men; let them hate you, and cast you out for the LORD’s sake, behold he shall appear to your joy, and they shall be ashamed: therefore hold on, and hold out to the end. Be stedfast and patient, and bear the troubles of the world; if you are the people of GOD, there is a rest provided for you, which you shall certainly obtain.

I shall not speak unto you, Pharisees, this morning, nor to any, except to you who have experienced the pangs of the new-birth, or are at present under them, and who know what it is to love the LORD JESUS in sincerity and truth: do not be discouraged, or think hard of the ways of GOD, my dear brethren, because you are not loved by the men of this world; if you were of the world it would love you; it would then be pleased with your company; it would not thrust you from a tavern, or an alehouse; it would not dislike you for singing the songs of the drunkard, or for going to plays, balls, or other polite and fashionable entertainments, as they are called; no, these the children of the world like; but if you will sing hymns and psalms, and go to hear what GOD hath to say unto your souls, and spend your time in reading, praying, and frequenting religious assemblies, then it is that they dislike you, and thrust you out of their company, as unworthy thereof; but let none of these things move you, for the rest which JESUS CHRIST hath prepared for you, is an ample recompence for all you may meet with here.

This rest is the fruit of the blood of the LORD JESUS CHRIST: O how will it fill our souls with love, to think that through the streams of this blood, we have overcome the violence of the world, and the snares of the devil. My dear brethren, be not discouraged at the treatment you meet with here, but let it be a means to stir you up to advance in the love of the LORD JESUS CHRIST, who hath prepared a rest for you. Can you consider, what CHRIST has done and suffered for you, and have your hearts stupified with vile and senseless pleasures? Can you hear of a panting, bleeding, dying JESUS, and yet be dull and unaffected? Was there any sorrow like unto his sorrow? and all this, he underwent to save you, who were vile, and polluted, and by nature, since the fall, a motly mixture of the beast and devil. JESUS CHRIST, by dying upon the cross, intended to take away the devil and beast from your heart, and to prepare it for himself to dwell in. Think of the love of this your Jesus, and then, will a little reproach and scorn move you? sure it will not. I hope better things of you, and things that accompany salvation.

O think with what pleasing astonishment you will see the LORD JESUS CHRIST, when he comes to take you to his rest: now his heart is open to us; but our hearts are shut against him; then, then, his heart shall be open, and ours shall be so too. O my brethren, how will your love be increased? With what raptures will you see the LORD JESUS CHRIST? Therefore, undergo a few reproaches here patiently, and revile not again. Let them say what they please of me, the reproaches, scorns, and contempt of this world, will no ways hurt me, but will recoil upon their own heads; leave it to the LORD, who knows what is best for you and me: do not question his love; he will be with you; only do you, who have tasted the LORD to be gracious, follow hard after him.

And now, let me speak a word unto you, who have not yet experienced the love of CHRIST to your souls, but are waiting for his appearance. I shall be but very short, because I would not break in upon the duties of the day.

I shall speak unto you a word of invitation; even, to wait still on the LORD; do not forsake him, though he may not answer your petitions at once or twice seeking unto him; hold on, do not leave seeking him, and you shall have an answer of peace; remember the poor man who was lame, and had lain at the pool of _Bethesda_ thirty-eight years for relief, yet at last he found that it was worth waiting for, he obtained his desire.

And if you are but zealous for the LORD, and seek unto JESUS, if your zeal be according to godliness, and you pray unto him for his Spirit, you shall certainly have an answer of peace; you shall find it is good to seek unto the LORD, you will be adopted into his family, and by his spirit be enabled to cry, “Abba, Father.” O then do not leave, but be continually waiting at wisdom’s gate, and you shall find all her ways to be ways of pleasantness, and all her paths are peace; then, you shall find that it is worth waiting on the LORD JESUS; and when you have got his Spirit within you, all the power of men or devils cannot make you forsake the ways of the LORD JESUS CHRIST.

If you do but once taste of his pardoning love, it will be so delightful unto you, that you will cry for more and more thereof; you will be as full as you can hold, and still not be satisfied; you will desire more and more of this love of JESUS, you will hunger and thirst, and hunger and thirst again, and never be satisfied till you come to that rest which is prepared for the people of GOD, where all hungering and thirsting will cease, and will be turned into songs and hallelujahs, and that for ever and ever.

As many of you as design to partake of the emblems of the body and blood of our dying LORD, examine well yourselves, lest by eating and drinking unworthily, you eat and drink damnation unto yourselves: remember the dying love of your dying LORD, and eat and drink in commemoration thereof; do not let the world keep you from partaking hereof; and when you have eaten and drank, do not go away and run into the world; let the world see that you have been with JESUS; give them no room to speak unseemly, they do that enough without occasion; but how would they rejoice if they had just reason.

Look well then unto your paths, that you do not slip; remember that all your faults are magnified, and that all your little slips are laid upon me; therefore, look well unto your ways, your words, your actions, that they may silence gainsayers; let them see that we have the presence of GOD with us, and that there has been good done by field-preaching.

Let me exhort you once more to consider the love of the LORD JESUS CHRIST. O do not forget his love. Consider, I beseech you, how great it has been unto you, and do not slight this his grace, the riches, the love, the kindness of your dear Redeemer, the LORD JESUS CHRIST, who hath prepared this eternal rest for you; he also laid down his life for your sakes: what great love was here! that while you were enemies to the LORD of glory, he died for you, to redeem you from sin, from hell and wrath, that you might live and reign with him, world without end.

The Lamb that died, and was buried, is now risen and exalted, and sits on the right-hand of GOD the Father; and when he shall come to judge all the world, then, my brethren, it will be seen whether we have deserved the usage the world has given us; then it will be known who are the true followers of the LORD JESUS, and who are madmen and fools; but, may it be determined in this world, that we and our present enemies may enter into that rest which GOD hath prepared for those that love him.

Which GOD of his infinite mercy grant!

My brethren, let not these few words of exhortation be forgotten, but lay them up in your hearts, and remember they must be called over another day. I should have enlarged, but the duties of the day obliged me to forbear.

Now, to GOD the Father, Son, and Holy Ghost, be all power, &c.

SERMON LVII.

Preached before the Governor, and Council, and the House of Assembly, in, _Georgia_, on January 28, 1770.

ZECHARIAH iv. 10.

_For who hath despised the Day of Small Things?_

MEN, brethren, and fathers, at sundry times and in divers manners, GOD spake to the fathers by the prophets, before he spoke to us in these last days by his Son. And as GOD is a sovereign agent, and his sacred Spirit bloweth when and where it listeth, surely he may reveal and make known his will to his creatures, when, where, and how he pleaseth; “and who shall say unto him, what doest thou?” Indeed, this seems to be one reason, to display his sovereignty, why he chose, before the canon of scripture was settled, to make known his mind in such various methods, and to such a variety of his servants and messengers.

Hence it is, that we hear, he talked with _Abraham_ as “a man talketh with a friend.” To _Moses_ he spoke “face to face.” To others by “dreams in the night,” or by “visions” impressed strongly on their imaginations. This seems to be frequently the happy lot of the favourite evangelical prophet _Zechariah_, I call him _evangelical prophet_, because his predictions, however they pointed at some approaching or immediate event, ultimately terminated in Him, who is the Alpha and Omega, the beginning and the end of all the lively oracles of GOD. The chapter from which our text is selected, among many other passages, is a striking proof of this: An angel, that had been more than once sent to him on former occasions, appears again to him, and by way of vision, and “waked him, (to use his own words) as a man that is wakened out of his sleep.” Prophets, and the greatest servants of GOD, need waking sometimes out of their drowsy frames.

Methinks I see this man of GOD darting out of his sleep, and being all attention: the angel asked him, “what seeth thou?” He answers, “I have looked, and behold, a candlestick all of gold,” an emblem of the church of GOD, “with a bowl upon the top of it, and seven lamps thereon, and seven pipes to the seven lamps, which were upon the top thereof;” implying, that the church, however reduced to the lowest ebb, should be preserved, be kept supplied, and shining, through the invisible, but not less real, because invisible aids and operations of the blessed Spirit of GOD. The occasion of such an extraordinary vision, if we compare this passage with the second chapter of the Prophecy of the prophet _Haggai_, seems to be this: It was now near eighteen years since the _Jewish_ people had been delivered from their long and grievous _Babylonish_ captivity; and being so long deprived of their temple and its worship, which fabric had been rased even to the ground, one would have imagined, that immediately upon their return, they should have postponed all private works, and with their united strength have first set about rebuilding that once stately and magnificent structure. But they, like too many christians of a like lukewarm stamp, though all acknowledged that this church-work was a necessary work, yet put themselves and others off, with this godly pretence, “The time is not come, the time that the LORD’s house should be built.” The time is not come! what, not in eighteen years! for so long had they now been returned from their state of bondage: and pray, why was not the time come? The prophet _Haggai_ tells them; their whole time was so taken up in building for themselves cieled houses, that they had no time left to build an habitation for their great and glorious Benefactor, the mighty GOD of _Jacob_.

This ingratitude must not be passed by unpunished. Omniscience observes; Omnipotence resents it! And that they might read their sin in their punishment, as they thought it best to get rich, and secure houses and lands and estates for themselves, before they set about unnecessary church-work, the prophet tells them, “You have sown much, but bring in little: ye eat, but ye have not enough: ye drink, but ye are not filled with drink: ye clothe you, but there is none warm: and he that earneth wages, earneth wages to put it into a bag with holes.” Still he goes on thundering and lightening, “Ye looked for much, and lo it came to little: and when ye brought it home, (pleasing yourselves with your fine crops) I did blow upon it: why? saith the LORD of Hosts; because of mine house that is waste, and ye run every man unto his own house.” A thundering sermon this! delivered not only to the common people, but also unto, and in the presence of “_Zerubbabel_, the son of _Shaealtiel_, governor of _Judah_, and to _Joshua_, the son of _Josedech_ the high-priest. The prophet’s report is believed; and the arm of the LORD was revealed. _Zerubbabel_, the son of _Shaealtiel_, and _Joshua_, the Son of _Josedech_, (O happy times when church and state are thus combined) with all the remnant of the people, obeyed the voice of the LORD their GOD, and the words of _Haggai_ the prophet.”

The spirit of _Zerubbabel_, and of _Joshua_, and the spirits of all the remnant of the people were stirred up, and they immediately came, disregarding, as it were, their own private buildings, “and did work in the house of the LORD of Hosts their GOD.” For a while, they proceeded with vigour; the foundation of the house is laid, and the superstructure raised to some considerable height: but whether this fit of hot zeal soon cooled, as is too common, or the people were discouraged by the false representations of their enemies, which perhaps met with too favourable a reception at the court of _Darius_; it so happened, that the hearts of the magistrates and ministers of the people waxed faint; and an awful chasm intervened, between the finishing and laying the foundation of this promising and glorious work.

Upon this, another prophet, even _Zechariah_, (who with _Haggai_ had been joint sufferer in the captivity) is sent to lift up the hands that hang down, to strengthen the feeble knees, and by the foregoing instructive vision, to reanimate _Joshua_ and the people in general, and the heart of _Zerubbabel_, the son of _Shealtiel_, in particular, maugre all discouragements, either from inveterate enemies, or from timid unstable friends, or all other obstacles whatsoever. If _Haggai_ thunders, _Zechariah_’s message is as lightening. “This is the word of the LORD unto _Zerubbabel_, saying, Not by might, nor by power, (not by barely human power or policy) but by my spirit, saith the LORD of Hosts: Who art thou, O great mountain? (thou _Sanballat_ and thy associates, who have been so long crying out, what mean these feeble _Jews_? however great, formidable, and seemingly insurmountable) before _Zerubbabel_ thou shalt (not only be lowered and rendered more accessible, but) become a plain;” thy very opposition shall, in the end, promote the work, and help to expedite that very building, which thou intendest to put a stop to, and destroy.

And lest _Zerubbabel_, through unbelief and outward opposition, or for want of more bodily strength, should think this would be a work of time, and that he should not live to see it compleated in his days, “The word of the LORD came to _Zechariah_, saying, The hands of _Zerubbabel_ have laid the foundation of this house; his hands also shall finish it, and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.” Grace! grace! unto it: a double acclamation, to shew, that out of the abundance of their hearts, their mouth spake; and this with shoutings and crying from all quarters. Even their enemies should see the hand and providence of GOD in the beginning, continuance, and ending of this seemingly improbable and impracticable work; so that they should be constrained to cry, “Grace unto it,” and wish both the work and the builders much prosperity: But as for its friends, they should be so transported with heart-felt joy in the reflection upon the signal providences which had attended them through the whole process, that they would shout and cry, “Grace, grace unto it:” or, This is nothing but the LORD’s doing; GOD prosper and bless this work more and more, and make it a place where his free grace and glory may be abundantly displayed. Then by a beautiful and pungent sarcasm, turning to the insulting enemies, he utters the spirited interrogation in my text, “Who hath despised the day of small things?” Who are you, that vauntingly said, what can these feeble _Jews_ do, pretending to lay the foundation of a house which they never will have money, or strength, or power to finish? Or, who are you, O timorous, short-sighted, doubting, though well-meaning people, who, through unbelief, were discouraged at the small beginnings and feebleness of the attempt to build a second temple? And, because you thought it could not come up to the magnificence of the first, therefore were discouraged from so much as beginning to build a second at all?

A close instructive question this; a question, implying, that whenever GOD intends to bring about any great thing, he generally begins with a day of small things.

As a proof of this, I will not lead you so far back, as to the beginning of time, when the Everlasting “I AM” spoke all things into existence, by his almighty _fiat_; and out of a confused chaos, “without form and void,” produced a world worthy of a GOD to create, and of his favourite creature man, his vicegerent and representative here below, to inhabit, and enjoy in it both himself and his GOD. And yet, though the heavens declare his glory, and the firmament sheweth his handy work, though there is no speech nor language where their voice is not heard, and their line is gone out through all the earth; and by a dumb, yet persuasive language, proves the hand that made them to be divine; yet there have been, and are now, such fools in the world, as to “say in their hearts, There is no GOD;” or so wise, as by their wisdom, not to know GOD, or own his divine image to be stamped on that book, wherein these grand things are recorded, and that in such legible characters, that he who runs may read.

Neither will I divert your attention, honoured fathers, to the histories of _Greece_ and _Rome_, or any of the great kingdoms and renowned monarchies, which constitute so great a part of ancient history; but whose beginnings were very small, (witness _Romulus_’s ditch) their progress as remarkably great, and their declension and downfal, when arrived at their appointed zenith, as sudden, unexpected, and marvellous. These make the chief subjects of the learning of our schools; though they make but a mean figure in sacred history, and would not perhaps have been mentioned at all, had they not been, in some measure, connected with the history of GOD’s people, which is the grand subject of that much despised book, emphatically called, The Scriptures. Whoever hath a mind to inform himself of the one, may read _Rollin_’s Ancient History, and whoever would see the connection with the other, may consult the learned _Prideaux_’s admirable and judicious connection. Books which, I hope, will be strenuously recommended, and carefully studied, when this present infant institution gathers more strength, and grows up into a seat of learning. I can hardly forbear mentioning the small beginnings of _Great Britain_, now so distinguished for liberty, opulence and renown; and the rise and rapid progress of the _American_ colonies, which promises to be one of the most opulent and powerful empires in the world. But my present views, and the honours done this infant institution this day, and the words of my text, as well as the feelings of my own heart, and I trust, of the hearts of all that hear me, lead me to confine your meditations to the history of GOD’s own peculiar people, which for the simplicity and sublimity of its language, the veracity of its author, and the importance and wonders of the facts therein recorded, if weighed in a proper balance, hath not its equal under the sun. And yet, though GOD himself hath become an author among us, we will not condescend to give his book one thorough reading. Be astonished, O heavens, at this!

Who would have thought that from one, even from _Abraham_, and from so small a beginning, as the emigration of a single private family, called out of a land wholly given to idolatry, to be sojourners and pilgrims in a strange land; who would have thought, that from a man, who for a long season was written _childless_, a man whose first possession in this strange land, was by purchasing a burying place for his wife, and in whose grave one might have imagined he would have buried all future expectations; who would have thought, that from this very man and woman, according to the course of nature, both as good as dead, should descend a numerous offspring like unto the stars of heaven for multitude, and as the sand which is upon the sea shore innumerable? Nay, who would have imagined, that against all probability, and in all human appearance impossible, a kingdom should arise? Behold a poor captive slave, even _Joseph_, who was cruelly separated from his brethren, became second in _Pharaoh_’s kingdom: he was sent before to work out a great deliverance, and to introduce a family which should take root, deep root downwards and bear fruit upwards, and fill the land. How could it enter into the heart of man to conceive, that when oppressed by a king, who knew not _Joseph_, though they were the best, most loyal, industrious subjects this king had, when an edict was issued forth as impolitic as cruel, (since the safety and glory of all kingdoms chiefly consist in the number of its inhabitants) that an outcast, helpless infant should be taken, and bred up in all the learning of the _Egyptians_, and in that very court from which, and by that very tyrant from whom the edict came, and that the deliverer should be nurtured to be king in _Jeshurun_?

But time as well as strength would fail me, was I to give you a detail of all the important particulars respecting GOD’s peculiar people; as their miraculous support in the wilderness, the events which took place while they were under a divine theocracy, and during their settlement in _Canaan_ to the time of their return from _Babylon_, and from thence to the destruction of their second temple, &c. by the _Romans_. Indeed, considering to whom I am speaking, persons conversant in the sacred and profane history, I have mentioned these things only to stir up your minds by way of remembrance.

But if we descend from the _Jewish_, to the Christian æra, we shall find, that its commencement was, in the eyes of the world, a “day of small things” indeed. Our blessed LORD compares the beginning of its progress in the world, to a grain of mustard-seed, which though the smallest of all seeds when sown, soon becomes a great tree, and so spread, that the “birds of the air,” or a multitude of every nation, language and tongue, came and lodged in its branches: and its inward progress in the believers heart, CHRIST likens to a little leaven which a woman hid in three measures of meal. How both the _Jewish_ and Christian dispensations have been, and even to this day are despised, by the wise disputers of this world, on this very account, is manifest to all who read the lively oracles with a becoming attention. What ridicule, obloquy, and inveterate opposition christianity meets with, in this our day, not only from the open deist, but from formal professors, is too evident to every truly pious soul.

And what opposition the kingdom of grace meets with in the heart, is well known by all those who are experimentally acquainted with their hearts: they know, to their sorrow, what the great apostle of the _Gentiles_ means, by “the Spirit striving against the flesh, and the flesh against the Spirit.”

But the sacred Oracles, and the histories of all ages acquaint us, that GOD brings about the greatest thing, not only by small and unlikely means, but by ways and means directly opposite to the carnal reasonings of unthinking men: he chuses things that be not, to bring to nought those which are. How did christianity spread and flourish, by one, who was despised and rejected of men, a man of sorrows and acquainted with grief, and who expired on a cross? he was despised and rejected, not merely by the vulgar and illiterate, but the Rabbies and Masters of _Israel_, the Scribes and Pharisees, who by the _Jewish_ churchmen were held too in so high a reputation for their outward sanctity, that it became a common proverb, “If only two went to heaven, the one would be a Scribe, and the other a Pharisee.” Yet there were they who endeavoured to silence the voice of all his miracles and heavenly doctrine with, “Is not this the Carpenter’s son?” Nay, “He is mad, why hear you him? he hath a devil, and calleth out devils by _Beelzebub_ the prince of the devils.” And their despite not only followed him to, but after death, and when in his grave. “We remember (said they) that this deceiver said, after three days I will rise again; command therefore that the sepulchre be made sure;” but, maugre all your impotent precautions, in sealing the stone, and setting a watch, he burst the bars of death asunder, and, according to his repeated predictions, proved himself to be the Son of GOD with power, by rising the third day from the dead. And afterwards, in presence of great multitudes, was he received up into glory; as a proof thereof, he sent down the Holy Ghost, (on the mission of whom he pawned all his credit with his disciples) in such an instantaneous, amazing manner, as one would imagine, should have forced and compelled all who saw it to own, that this was indeed the finger of GOD.

And yet how was this grand transaction treated? with the utmost contempt: when instantaneously the apostles commenced orators and linguists, and with a divine profusion spoke of the wonderful things of GOD; “these men (said some) are full of new wine.” And yet by these men, mean fishermen, illiterate men, idiots, in the opinion of the Scribes and Pharisees, and notwithstanding all the opposition of earth and hell, and that too only by the foolishness of preaching, did this grain of mustard-seed grow up, till thousands, ten thousands of thousands, a multitude which no man can number, out of every nation, language and people, came and lodged under the branches of it.

Neither shall it rest here; whatever dark parenthesis may intervene, we are assured, that being still watered by the same divine hand, it shall take deeper and deeper root downward, and bear more and more fruit upward, till the whole earth be filled with the knowledge of the LORD, as the waters cover the sea. Who shall live when GOD doth this? Hasten O LORD that blessed time! O let this thy kingdom come! Come, not only by the external preaching of the gospel in the world, but by its renovating, heart-renewing, soul-transforming power, to awakened sinners! For want of this, alas! alas! though we understood all mysteries, could speak with the tongues of men and angels, we should be only like sounding brass, or so many tinkling cymbals.

And yet, what a “day of small things” is the first implantation of the seed of divine life in the soul of man? Well might our LORD, who alone is the author and finisher of our faith, compare it to a little leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. Low similies, mean comparisons these, in the eyes of those, who having eyes, see not; who having ears, hear not; whose heart, being waxed gross, cannot, will not understand! To such, it is despicable, mysterious, and unintelligible in its description; and, if possible, infinitely more so, when made effectual by the power of GOD, to the salvation of any individual soul. For the wisdom of GOD will always be foolishness to natural men. As it was formerly, so it is now; they who are born after the flesh, will persecute those that are born after the spirit: the disciple must be as his master: they that will live godly in him; they that live _most godly_ in him, must, shall suffer persecution. This is so interwoven in the very nature and existence of the gospel, that our LORD makes it one part of the beatitudes, in that blessed sermon which he preached, when, to use the words of my old familiar friend the seraphic _Hervey_, a mount was his pulpit, and the heavens his sounding board. A part, which, like others of the same nature, I believe, will be little relished by such who are always clamouring against those few highly favoured souls, who dare stand up and preach the doctrine of _justification by faith alone_ in the imputed righteousness of JESUS CHRIST, and are reproached with not preaching, like their master, _Morality_, as they term it, in his glorious sermon on the mount: for did we more preach, and more live it, we should soon find all manner of evil would be spoken against us for CHRIST’s sake.

But shall this hinder the progress, the growth, and consummation? and shall the christian therefore be dismayed and discouraged? GOD forbid! On the contrary, the weakest believer may, and ought, to rejoice and be exceeding glad. And why? for a very good reason; because, he that hath begun the good work, hath engaged also to finish it; though CHRIST found him as black as hell, he shall present him, and every individual purchased with his blood, without spot or wrinkle, or any such thing, before the Divine Presence. O glorious prospect! how will the saints triumph, and the sons of GOD then shout for joy? If they shouted when GOD said, “Let there be light, and there was light;” and if there is joy in heaven over one sinner only that repenteth, how will the heavenly arches echo and rebound with praise, when all the redeemed of the LORD shall appear together, and the Son of GOD shall say, “of all these that thou hast given to me, have I lost nothing.” On the contrary, what weeping, wailing, and gnashing of teeth will there be, not only amongst the devil and his angels, but amongst the fearful and unbelieving, when they see that all the hellish temptations and devices, instead of destroying, were over-ruled to the furtherance of the gospel in general, and to the increase and growth of grace in every individual believer in particular. And how will despisers then behold and wonder and perish, when they shall be obliged to say, “we fools counted their lives madness, and their end to be without honour; but how are they numbered among the children of GOD, and how happy is their lot among the saints!”

But whither am I going? Pardon me, my dear hearers, if you think this to be a digression from my main point. It is true, whilst I am musing, the fire begins to kindle: I am flying, but not so high, I trust, as to lose sight of my main subject. And yet, after meditating and talking of the rise and progress of the gospel of the kingdom, I shall find it somewhat difficult to descend so low, as to entertain you with the small beginnings of this infant colony, and of the Orphan-house, in which I am now preaching. But I should judge myself inexcusable on this occasion, if I did not detain you a little longer, in taking a transient view of the traces of divine Providence, in the rise and progress of the colony in general, and the institution of this Orphan-house in particular. Children yet unborn, I trust, will have occasion to bless GOD for both.

The very design of this settlement, as charity inclines us to hope all things, was, that it might be an Asylum, and a place of business, for as many as were in distress; for foreigners, as well as natives; for _Jews_ and _Gentiles_. On _February_ 1, a day, the memory of which, I think, should still be perpetuated, the first embarkation was made with forty-five _English_ families; men, who had once lived well in their native country, and who, with many persecuted _Saltzburghers_, headed by a good old soldier of JESUS lately deceased, the Rev. Mr. _Boltzius_, came to find a refuge here. They came, they saw, they laboured, and endeavoured to settle; but by an essential, though well-meant defect, in the very beginning of the settlement, too well known by some now present, and too long, and too much felt to bear repeating, prohibiting the importation and use of negroes, &c. their numbers gradually diminished, and matters were brought to so low an ebb, that the whole colony became a proverb of reproach.

About this time, in the year 1737, being previously stirred up thereto by a strong impulse, which I could by no means resist, I came here, after the example of my worthy and reverend friends, Messieurs _John_ and _Charles Wesley_, and Mr. _Ingham_, who, with the most disinterested views, had come hither to serve the colony, by endeavouring to convert the _Indians_. I came rejoicing to serve the colony also, and to become your willing servant for CHRIST’s sake. My friend and father, good Bishop _Benson_, encouraged me, though my brethren and kinsmen after the flesh, as well as religious friends, opposed it. I came, and I saw (you will not be offended with me to speak the truth) the nakedness of the land. Gladly did I distribute about the four hundred pounds sterling, which I had collected in _England_, among my poor parishioners. The necessity and propriety of erecting an Orphan-house, was mentioned and recommended before my first embarkation. But thinking it a matter of too great importance to be set about unwarily, I deferred the farther prosecution of this laudable design till my return to _England_ in the year 1738, for to have priests orders.

Miserable was the condition of many grown persons, as well as children, whom I left behind. Their cause I endeavoured to plead, immediately upon my arrival; but being denied the churches, in which I had the year before collected many hundreds for the _London_ charity-schools, I endeavoured to plead their cause in the fields. The people threw in their mites most willingly; once or twice, I think, twenty-two pounds were collected in copper; the alms were accompanied with many prayers, and which, as I told them, laid, I am persuaded, a blessed foundation to the future charitable superstructure. In a short time, though plucked as it were out of the fire, the collections and charitable contributions amounted to more than a one thousand pounds sterling.

With that I reimbarked, taking _Philadelphia_ in my way, and upon my second arrival, found the spot fixed upon; but, alas! who can describe the low estate to which it was reduced! the whole country almost was left desolate, and the metropolis Savannah, was but like a cottage in a vineyard, or as a lodge in a garden of cucumbers. Many orphans, whose parents had been taken from them by the distresses that naturally attend new settlements, were dispersed here and there in a very forlorn helpless condition; my bowels yearned towards them, and, animated by the example of the great Professor _Franck_, previous to bringing them here, I hired a house, furnished an infirmary, employed all that were capable of employment, and in a few weeks walked to the house of GOD with a large family of above sixty orphans, and others in as bad a condition.

On _March 25, 1740_, in full assurance of faith, I laid the foundation of this house; and in the year following, brought in my orphan family, who, with the workmen, now made up the number of one hundred and fifty: by the money which was expended on these, the remaining few were kept in the colony, and were enabled to pay the debts they owed; so that in a representation made to the House of Commons, by some, who for very good reasons wanted the constitution of the colony altered; they declared, that the very existence of the colony was in a great measure, if not totally, owing to the building and supporting of the Orphan House.

Finding the care of such a family, incompatible with the care due to a parish, upon giving previous warning to the then trustees, I gave up the living of _Savannah_, which without fee or reward I had voluntarily taken upon me: I then ranged through the northern colonies, and afterwards once more returned home. What calumny, what loads of reproach, I for many years was called to undergo, in thus turning beggar for a family, few here present need to be informed; a family, utterly unconnected by any ties of nature; a family, not only to be maintained with food, but cloathed and educated also, and that too in the dearest part of his Majesty’s dominions, on a pine barren, and in a colony where the use of negroes was totally denied; this appeared so very improbable, that all beholders looked daily for its decline and annihilation.

But, blessed be GOD, the building advanced and flourished, and the wished-for period is now come; after having supported the family for thirty-two years, by a change of constitution and the smiles of government, with liberal donations from the northern, and especially the adjacent provinces, the same hands that laid the foundation, are now called to finish it, by making an addition of a seat of learning, the whole products and profits of which, are to go towards the increase of the fund, as at the beginning, for destitute orphans, or such youths as may be called of GOD to the sacred ministry of his gospel. I need not call on any here, to cry, “Grace, grace, unto it.” For on the utmost scrutiny of the intention of those employed, and considering the various exercises they have been called to undergo, and the opposition the building hath every where met with, we may justly say, “not by might, nor by power, but by thy Spirit, O LORD,” hath this work been carried on thus far; it is his doing, let it be marvellous in our eyes. With humble gratitude, therefore, would we now set up our _Ebenezer_, and say, “Hitherto thou, LORD, hast helped us;” and wherefore should we doubt, but that he, who hath thus far helped, will continue to help, when the weary heads of the first founders and present helpers, are laid in the silent grave.

I am very well aware, what an invidious task it must be to a person in my circumstances, thus to speak on an affair in which he hath been so much concerned. Some may perhaps think, I am become a fool in thus glorying. But as I am now, blessed be GOD, in the decline of life, and as, in all probability, I shall never be present to celebrate another anniversary, I thought it best to be a little more explicit, that if I have spoken any thing but truth, I may be confronted; and if not, that future ages, and future successors, may see with what a purity of intention, and what various interpositions of Providence, the work was begun, and hath been carried on to its _present height_.

It was the reading of a like account, written by the late Professor _Franck_, that encouraged me: who knows but hereafter, the reading something of a similar nature, may encourage others to begin and carry on a like work elsewhere? I have said its _present height_, for I would humbly hope, that this is, comparatively speaking, only a “day of small things,” only the dawn of brighter scenes. Private genius’s and individuals, as well as collective bodies, have, like the human body, the nonage, puerile, juvenile estate, before they arrive at their zenith, and their lives as gradually they decline. But yet I would hope, that both the province and _Bethesda_ are but in their puerile or juvenile state. And long, long may they increase, and make large strides, till they arrive at a glorious zenith! I mean not merely in trade, merchandise, and opulence, (though I would be far from secluding them from the province, and would be thankful for the advances it hath already made) but a zenith of glorious gospel blessings, without which, all outward emoluments are less than nothing, or as the small dust of the balance: “For what shall it profit a man, if he shall gain the whole world and lose his own soul.”

Who can imagine, that the prophet _Zechariah_ would be sent to strengthen the hands of _Zerubbabel_, in building and laying the foundation of the temple, if that temple was not to be frequented with worshippers that worshipped the Father in spirit and in truth. The most gaudy fabrics, stately temples, new moon sabbaths, and solemn assemblies, are only solemn mockeries GOD cannot away with. This GOD hath shewn by the destruction of both the first and second temples. What is become of the seven churches of _Asia_? How are all their golden candlesticks overthrown? “GOD is a Spirit, and they who worship him must worship him in spirit and in truth.” And no longer do I expect that this house will flourish, than when the power of religion is encouraged and promoted, and the persons educated here, prosecute their studies, not only to be great scholars, but good saints.

Blessed be GOD! I can say with Professor _Franck_, that it is in a great measure owing to the disinterested spirit of my first fellow-helpers, as well as those who are now employed, that the building hath reached to its present height. This I am bound to speak, not only in honour to those who are now with GOD, but those at present before me. Nor dare I conclude, without offering to

Your Excellency, our pepper corn of acknowledgment for the countenance you have always shewn _Bethesda_’s institution, and the honour you did us last year, in laying the first brick of yonder wings: in thus doing, you have honoured _Bethesda_’s GOD. May he long delight to honour you here on earth! and after a life spent to his glory, and your country’s good, may he honour you to all eternity, in placing you at CHRIST’s right-hand in the kingdom above!

Next to your Excellency, my dear Mr. President, I must beg your acceptance both of thanks and congratulation on the annual return of this festival. For you was not only my dear familiar friend, and first fellow-traveller in this infant province; but you was directed by Providence to this spot, laid the second brick of this house, watched, prayed, and wrought for the family’s good: A witness of innumerable trials, partner of my joys and griefs; you will have now the pleasure of seeing the Orphan-house a fruitful bough, its branches running over the wall. For this, no doubt, GOD hath smiled upon and blessed you, in a manner we could not expect, much less design; and may he continue to bless you with all spiritual blessings in heavenly places in CHRIST JESUS. Look to the rock from whence you have been hewn, and may your children never be ashamed, that their father left his native country, and married a real christian, born again under this roof. May _Bethesda_’s GOD grant this may be the happy portion of your children, and children’s children!

Gentlemen of his Majesty’s council,

Mr. Speaker, and you members of the General Assembly, many thanks are owing to you, for your late address to his Excellency in favour of _Bethesda_. Your joint recommendation of it, when I was last here, which, though in some measure through the bigotry of some, for the present is rendered abortive, by their wanting to have it confined to a party, yet I trust the event will prove that every thing shall be over-ruled to the furtherance of the work. Here I repeat, what I have often declared, that as far as lies in my power before and after my decease, _Bethesda_ shall be always on a _broad bottom_. All denominations have freely given; all denominations, all the continent, GOD being my helper, shall receive benefit from it. May _Bethesda_’s GOD bless you all! in your private as well as public capacity; and as you are honoured to be the representatives of a now flourishing increasing people: may you be directed in all your ways! May truth, justice, religion, and piety be established amongst you through all generations!

_Lastly_, My reverend brethren, and you inhabitants of the colony, accept unfeigned thanks for the honour done me, in letting us see you at _Bethesda_ this day. You, Sir, for the sermon preached here last year. Tell it in _Germany_, tell my great, good friend, Professor _Franck_, that _Bethesda_’s GOD, is a GOD whose mercy endureth for ever. O let us have your earnest prayers! encourage your people not to “despise the day of small things.” What hath GOD wrought? From its infancy, this colony hath been blessed with many faithful gospel ministers: O that this may be a nursery to many more! This hath been the case of the _New England_ College for almost a century, and why not the Orphan-house Academy at _Georgia_?

Men, brethren, fathers, as many of you, whether inhabitants or strangers, who have honoured this day with your presence, give us the additional blessings of your prayers. And O that _Bethesda_’s GOD may make this day, though but a day of small things, productive of great things to the souls of all amongst whom I have been now preaching the kingdom of GOD. A great and good day will it be indeed, if JESUS CHRIST, our great _Zerubbabel_, should, by the power of the eternal Spirit, bless any thing that hath now been said, to cause every mountain of difficulty, that lies in the way of your conversion, to become a plain. And what art thou, O great mountain, whether the lust of the flesh, the lust of the eye, or the pride of life, sin, or self-righteousness? Before our _Bethesda_’s GOD, thou shalt become a plain.

Brethren, my heart is enlarged towards you: it is written, blessed be GOD that it is written, “In the name of JESUS every knee shall bow, whether things in heaven, or things in earth, or things under the earth.” O that we may be made a willing people in the day of his power! Look, look unto him, all ye that are placed in these ends of the earth. This house hath often been an house of GOD, a gate of heaven, to some of your fathers. May it be a house of GOD, a gate of heaven, to the children also! Come unto him, all ye that are weary and heavy laden, he will give you rest; rest from the guilt, rest from the power, rest from the punishment of sin; rest from the fear of divine judgments here, rest with himself eternally hereafter. Fear not, though the beginnings are but small, CHRIST will not despise the day of small things. A bruised reed will he not break, and the smoaking flax will he not quench, until he bring forth judgment unto victory. His hands that laid the foundation, also shall finish it: yet a little while and the top-stone shall be brought forth with shouting, and men and angels join in crying “Grace! Grace! unto it.” That all present may be in this happy number, may GOD of his infinite mercy grant, through JESUS our LORD.

SERMON LVIII.

_Peter_’s Denial of his LORD.

MATTHEW xxvi. 75.¹

_And Peter remembered the words of Jesus, which said unto him, Before the cock crow twice, thou shalt deny me thrice: and he went out, and wept bitterly._

¹ The two following Sermons came to hand after the others were in the press.

BIOGRAPHY, as one observes, is the best history; or, in other words, writing or reading the lives of great and good men, is one of the most profitable and delightful kinds of history we can entertain ourselves with. For hereby we are convinced, that Wisdom’s ways are indeed ways of pleasantness; and being proved to be practicable by men of like passions with ourselves, we are insensibly allured to follow them as they followed _Christ_, and encouraged to run with patience the race set before us. This, one would hope, is the grand end proposed by all such who undertake to draw the characters, or hand down to posterity the remarkable transactions of persons who have shone as lights in the church of GOD. Many have done worthily in this respect; and for this their labour of love, thousands as yet unborn, shall rise and call them blessed. But without detracting any thing from their due praise, I cannot help observing, that in most of the lives that I have had an opportunity of perusing, there seems to be one deficiency, I could almost say, common to them all. It is this: The writers of them seldom or never mention the blemishes or falls of those whose characters they exhibit. They emblazon their good, without so much as hinting at any of their bad qualities. In short, they paint them blameless, and by not mentioning any of their foibles, or the sins that did most easily beset them, they make them, as it were, equal to the angels of GOD, or rather to the Son of GOD himself, of whom alone it can truly be said, “That he was without sin.” Such a method, (however well meant, because we are more prone to imitate others vices than their virtues) to speak in the softest terms, is not according to the pattern shewn us in the mount. The scriptures set us a different copy. In those lively oracles, as in a well-drawn picture, we have both shade and light; and at the same time as they paint out to us, in the most striking manner, the graces for which the holy men of old were most eminent, they also, with an equally impartial hand, expose to public view, not only the common infirmities, but even some of the most dreadful falls, with all their aggravating circumstances, of some of the greatest men of GOD that ever did, or will live, till time itself shall be no more.

One of these is to be the mournful subject of our present meditation. _Procul ite profani!_ Let all profane persons keep at an awful distance: We are going to tread on holy ground. I set an hedge about it in the name of the living GOD. Come not too nigh the mount, lest that which was written for your learning, through your own perverse abuse of it, should prove unto you a further occasion of falling.

If any should enquire, “Why all this caution?” I answer, “We are about to discourse on the Apostle _Peter_’s shameful denial of his and our blessed Lord and Saviour JESUS CHRIST.” A passage recorded by all the evangelists, St. _Mark_ himself not excepted, who is supposed to have been emanuensis to St. _Peter_, and to have taken his gospel from _Peter_’s own mouth. A proof this, not only of the impartiality of the sacred writers, but also that the Holy Ghost intended that this awful story should, in an especial manner, be recorded for our learning, on whom the ends of the world are come. But though all the evangelists are very explicit in relating this perfidious and wicked act, yet we shall chiefly confine ourselves, at present, to the account given us of it in this xxvith chapter of St. _Matthew_, and, for method sake, purpose to consider,

_First_, The steps that led to this great man’s fall.

_Secondly_, The fall itself. And,

_Thirdly_, His recovery from it, mentioned in the text: “And _Peter_ remembered the words of JESUS, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out and wept bitterly.”

But before we proceed to the prosecution of these points; it may be proper to premise, that we take it for granted the Apostle _Peter_, before his fall, was certainly a converted man. This is controverted by some. For what reason, is best known to themselves. The scriptures evidently leave us no room to dispute it. One passage may suffice for a proof. “Blessed art thou, _Simon Bar Jonah_ (said the glorious _Emmanuel_ to _Peter_, when he witnessed that good confession, Thou art CHRIST, the Son of the living GOD); for flesh and blood hath not revealed this unto thee, but my Father which is in heaven.” Not content with this, he adds, “Thou art _Peter_, and upon this rock will I build my church, and the gates of hell shall never be able to prevail against it:” Words that carry with them the strongest presumption, not only that _Peter_ was a converted man, but that he had some eminent place to be assigned him in the kingdom of grace. For our Lord pronounces him blessed: “Blessed art thou, _Simon Bar Jonah_:” and gives him a reason for it; “For flesh and blood hath not revealed this unto thee, but my heavenly Father.” So that _Peter_ called CHRIST Lord by the Holy Ghost, which none but a converted person can do. And further, “Upon this rock, says CHRIST, will I build my church;” which, whether it be understood of his confession of CHRIST’s divinity, or his being afterwards to be employed in first preaching the gospel to the _Gentiles_, seems to denote some peculiar favour and honour assigned to, and hereafter to be conferred upon him. It is true, indeed, the same all-seeing Redeemer, when afterwards he forewarned him of his fall, subjoined this particular command; “And when thou art converted, strengthen thy brethren.” But this only implies, that his fall would be so exceeding great, that his recovery out of it would be, as it were, a second conversion.

The steps that led to this terrible disaster, come now more particularly to be considered. In order to be informed of these, (as I take it for granted you have brought your Bibles with you) I must beg you to look back to the 33d verse of this chapter, where we shall find, that spiritual pride, and a too great dependence on a stock of grace already received, was one of the first steps discernible in this Apostle’s denial of his LORD――――The blessed JESUS, knowing all things that should befal him, after the solemn institution and celebration of his last supper, gave his disciples this tremendous warning, backed with a scripture prediction: “All ye (verse 31.) shall be offended because of me this night; for it is written, I will smite the shepherd, and the sheep shall be scattered.” A warning, one would imagine, terrible enough to have struck them all dumb, at least to have filled them with a holy jealousy of their own desperately wicked and deceitful hearts. But what says our Apostle? He (verse 33.) answered and said, “Though all men shall be offended because of thee, yet will I never be offended.” Poor _Peter_! How unlike thy former self, when at thy first calling, thou criedst out, “Depart from me, for I am a sinful man, O LORD.” Alas! he now thinks his mountain is so strong, that it never could be moved. “Though all men should be offended because of thee, yet will I never be offended.” O these egotisms! How frequently are they used by, but how little do they become such frail creatures as we are! “Yet will I never be offended;” so far from being offended this night, that I will never, at any time, or in any place, be offended because of thee. No wonder, after hearing this, that the holy JESUS said unto him, (verse 34.) “Verily I say unto thee, that this night, before the cock crow, thou shalt, or will deny me thrice:” (for CHRIST’s predicting his fall, laid him under no necessity of falling). Surely _Peter_ will now retract! Nothing less. On the contrary, depending too much on the sincerity of his intentions, and his present good frame, he said unto his Master, (verse 35.) “Though I should die with thee, yet will I not deny thee.” As though he should have said, “Die with thee I may; to die with or for thee, I am ready: but to deny thee, I dare not. Deny thee in any wise, I cannot, and neither will I. Is thy servant a dog, a devil, that he should do this?” Stop, _Peter_; whither art thou going? Where is thy present warm zeal carrying thee? What! wilt thou give the GOD of truth the lie? I begin to tremble for thee. Such self-confidence and spiritual pride, generally go before a fall.

But to proceed. Spiritual sloth, as well as spiritual pride, helped to throw this Apostle down. The sun, that glorious Sun of righteousness, was now about to enter into his last eclipse. Satan, who had left him for a season, or, till the season of his passion, is now to be permitted to bruise his heel again. This is his hour, and now the powers of darkness summon and exert their strongest and united efforts. A hymn is a prelude to his dreadful passion. From the communion-table, the Saviour retires to the garden. An horrible dread, and inexpressible load of sorrow begins to overwhelm and weigh down his innocent soul. His body can scarcely sustain it. See how he faulters! See how his hands hang down, and his knees wax feeble under the amazing pressure! He is afflicted and oppressed indeed. See, see, O my soul, how he sweats! But what is that which I see? Blood――drops of blood――great drops of blood falling to the ground. Alas, was ever sorrow like unto this sorrow! Hark! what is that I hear? O dolorous complaint? “Father, if it be possible, let this cup pass from me.” Hark! he speaks again. Amazing! the Creator complains to the creature, “My soul is exceeding sorrowful, even unto death: tarry you here and watch with me.” And now he retires once more. But see how his agony increases――Hark! how he prays, and that too yet more earnestly: “Father, if it be possible, let this cup pass from me.” And will his heavenly Father leave him comfortless? No.――An angel (happy, highly-favoured angel!) is sent from heaven to strengthen him. But where is _Peter_ all this while? We are told that the holy JESUS took him, with _James_ and _John_, into the garden. Surely he will not leave his LORD in such deep distress! What is he doing? I blush to answer. Alas! he is sleeping: nay, though awakened once by his agonizing LORD, with a “_Simon Peter_, sleepest thou? what! couldest thou not watch with me one hour?” yet his eyes, notwithstanding his profession of constancy and care, are heavy with sleep. LORD, what is man!

After hearing all this, we need not be surprized at the account given us, (verse 58.) of another step to his fall, viz. His following JESUS afar off. “But _Peter_, says the Evangelists, followed him afar off.” The Redeemer’s agony was now over, “and behold the hour is at hand, when he is to be betrayed into the hands of sinners.” He warns his sleepy disciples of it, and, acting like himself, goes out to meet the threatening storm. “Arise, said he let us go: behold! he that betrayeth me is at hand.” _Judas_, one of the twelve that eat of his bread, performs the hellish task, and lifts up his heel against him. He says, Hail, Master! kisses and then betrays him. For this was the sign agreed on, “Whomsoever I shall kiss, the same is he, hold him fast.” They knew the watch-word, and, like so many roaring lions, seize on their unresisting prey. This rouses _Peter_. Out of an honest, but misguided zeal, he draws his sword, and cuts off the High-priest’s servant’s ear. The blessed JESUS heals the one, reproves the other; and, according to _Isaiah_’s prophecy, is contentedly led as a lamb to the slaughter. _Peter_’s heat is soon cooled, and instead of adhering to his LORD, or saying, as might justly be expected, “Whither thou goest, I will go; whithersoever they lead thee, they shall lead me also:” Alas! alas! he followed him afar off. Observe, he does not deny his LORD all at once. No. Satan leads us on by degrees into great sins, and will not suffer us to be very bad immediately. _Peter_ at first follows afar off: he skulks behind, and keeps on purpose at a distance, lest he should be accounted one of his followers. O _Peter, Peter_, did I not know how prone my own deceitful heart is to go astray from the great Shepherd and Bishop of our souls, I should now begin to say, Fie upon thee, fie upon thee. Hadst thou kept close to thy LORD, thou mightest have been sheltered safely under his almighty wings; but how canst thou avoid falling, and that foully too, when thou beginnest thus to be ashamed of thy glorious master?

But this is not all. For we are not only informed that he followed JESUS afar off, but that “He went into the High Priest’s palace (verse 58.) and sat with the servants.” So that keeping bad company was another step that led to his great fall. Oh _Peter_! my blood begins now almost to run cold within me. I tremble for thee more than ever. What canst thou propose to thyself, or what bad thing may we not expect to hear of thee, when sitting in such sorry company? I had much rather have heard that thou hadst fled with thy other cowardly brethren. Thou sittest among thy master’s professed enemies to see the end. Whatever becomes of him, I dread to hear what the end of all this gradual backsliding will be, in respect to thy own soul.

Well! the blessed JESUS is now at the bar. Omnipotence suffers itself to be arraigned, and he who set bounds to the sea which it cannot pass, is content to be bound, and that as a criminal, by the work of his own hands. False witnesses rise up against him, and lay to his charge things that he knew not. “This fellow, say they, (verse 61.) said, I am able to destroy the temple of GOD, and to build it in three days.” And what reply doth the innocent JESUS make? None at all. Not only because they all knew that it was a malicious slander, but because he stood as our representative. He, therefore, held his peace, and as a sheep before the shearers is dumb, so this immaculate Lamb of GOD opened not his mouth. At length, being adjured thereto by the High priest in the name of the living GOD, he confesses himself to be the CHRIST, the son of the Blessed; and lets the imperious Sanhedrim know, that however contemptible his appearance might be now, yet they should hereafter see him sitting on the right hand of power, and coming in the clouds of heaven. And does not this strike terror into his accusers and judges? By no means. The haughty High-Priest rises in disdain, hypocritically rends his cloaths, urging this as a reason, “He hath spoken blasphemy; what further need have we of witnesses?” Was ever indignity, like this indignity, put on thee, thou most adorable Mediator! Which shall I marvel at most, the High-Priest’s impudence, or thy patience? Both, doubtless, are unparalleled. And yet, alas! a further trial awaits our suffering LORD. For whilst the master is thus arraigned, insulted, and causelesly condemned at the bar within, _Satan_ is no less busy in wounding him through _Peter_’s side, who was sitting in the palace without. _Peter_, indeed, thinks to sit there undiscovered; but a damsel comes to him, (verse 69) saying, “Thou also wast with JESUS of Galilee.” And what then? Was that high treason? Or rather was it not the highest honour? _Peter_, what sayest thou? Alas, (verse 70) “He denied before them all, saying, I know not what thou sayest.” Know not what thou sayest, _Peter_? her words were plain enough, “Thou also was with JESUS of Nazareth.” Can any words be plainer? To deny this, in the least, was bad, but to deny this before them all, who could so easily confront thee, proves thee to be falling indeed. Call him now no longer _Peter_, but call him _Ichabod_: for the glory of the LORD is departing from him.

However, as yet there is hope concerning him. For, conscious, as it were, of his guilt (verse 71) “He went out into the porch.” _Satan_ pursues him. For when a saint begins to fall, his hellish language is, Down with him, down with him, even to the ground. Another damsel, therefore, is put in _Peter_’s way, who, upon seeing him, says, not unto _Peter_ himself, but to them that were there, (verse 71) “This fellow was also with JESUS of Nazareth.” She speaks the same language with her sister scoffer, and with those who accused the blessed JESUS at the bar. Doubtless, our modern scoffers are related to them, for they use the same dialect every day when speaking of CHRIST, or those that, through grace, dare to own and confess him before men. But here would I stop and feign be excused from relating to this great assembly _Peter_’s answer. Oh tell it not in _Gath_, publish it not in the streets of _Askelon_! But we must not be wise above what is written. The Holy Spirit hath left it upon record, and proclaimed it by four Evangelists upon the house-top, and, therefore, I am constrained to tell you, that again (verse 72.) “He denied with an oath, I do not know the man.” What! an Apostle swear? Was it not enough barely to deny the damsel’s assertion, but he must deny it with an oath? Perhaps, it was a crime he never was guilty of before. Surely, the way of sin is down-hill. One step leads to another. At first he only denied what was said to him, by a kind of equivocation, “I know not what thou sayest.” Now he grows bolder, and denies with an oath, “I know not the man.” What, _Peter_! Know not the man? That glorious God-man CHRIST JESUS thy LORD? What! not know Him, who called thee from the poor occupation of catching fish, to make thee an Apostle and a fisher of men? What! not know Him, who bad thee come to him upon the waters, and Him who with his own almighty arm saved thee from drowning, when thou wast answering thy name _Cephas_, and sinking like a stone? What! not know Him, with whom thou hast so intimately conversed for three years last past, who, so lately pronounced thee blessed, washed thy feet, gave thee a new name, and took thee to Mount _Tabor_, where he displayed before thee his excellent glory, which made thee cry out, It is good for us to be here? What! hast thou forgot all this, _Peter_?

Surely, it is high time for the cock to crow. Hark! The cock does crow, not only once, but twice; but all in vain. Fallen as this great man is, he must still fall lower. _Satan_ is now about to give him the last and most fatal thrust. He hath his quiver full of deadly arrows, and hath always instruments at hand, the weakest of which will foil the strongest Apostle when left to himself, “After a while (verse 73) came unto him they that stood by, and said unto _Peter_, Surely, thou also wast one of them, for thy speech betrayeth thee.” As though they had said, “How canst thou have the impudence to say thou knowest not the man, when thy very language and manner of speaking betrays thy being even one of his followers?” What says _Peter_ now? Can he withstand this glaring evidence? Yes, he not only denies it with a single oath, but (Oh, how shall I speak it!) he “began to curse and to swear,” and with a whole volly of execrable expressions, striving to act the bravado, he persists in saying (verse 74) “I know not the man.” And now, _Satan_, thou hast gained thy point. A great man, through too much self-confidence, spiritual pride, spiritual sloth, and too great intimacy with some of thy children, is fallen indeed! Thou hast sifted him with a witness.

But is he fallen, never to rise again? Is _Peter_ sunk too low for free grace ever to raise him up? Will the Redeemer suffer his truth to fail; or shall the prayer put up for him before he was led into temptation, viz. that his faith should not fail, remain unanswered? No, all the promises in CHRIST JESUS are all yea and all Amen; and having loved his own, he loves them unto the end. The enemy hath broke in upon _Peter_ like a flood, but the almighty Redeemer will now lift up his standard against him, and deliver his captive servant. Immediately, (verse 74) upon this last denial of his LORD, “the cock crew.” And what is most of all (nay, without which the cock might have crowed ten thousand times) another Evangelist tells us, that “the LORD turned, and looked upon _Peter_,” Oh amazing condescension! Oh unparalleled instance of endearing love! Our Lord was now upon a trial for his life. Fat bulls of _Bashan_ were surrounding him on every side. Yet the same love, that in the night in which he was betrayed, would not permit him to forget his disciples in general, would not, though he was himself now arraigned at the bar, suffer him to forget his poor fallen Apostle in particular. “The LORD, therefore, turned, and looked upon _Peter_.” But who besides _Peter_, and souls like him recovering from their backslidings, can tell the language of that look? Doubtless, it carried with it an “_Et tu Peter?_ And art thou there _Peter_? Is it not enough for me to be falsely accused, and condemned by my enemies, but I must be wounded also in the house of my friends! Is it not sufficient that _Judas_ betrays me, but thou must add to my grief by denying me? Deny me too with an oath, nay, with oaths and curses deny that ever thou knewest me? Is this thy kindness to thy friend? Alas! What is become of thy boasted professions now? Art thou the man that didst so solemnly declare, that though thou shouldst die with me, thou wouldst not deny me in any wise? Yes, Thou art the man.”

This, and much more of the same kind, we may well suppose was the real language of that convincing, heart-piercing look, which the LORD JESUS at this time gave his fallen _Peter_. Amazing! He looks him into contrition; whereas had he rewarded him according to his iniquity, he might have looked him into hell. Rejoice with me, therefore, my dear hearers. This straying sheep, through the tender mercies of the compassionate shepherd and bishop of our souls, by this look is brought back to the fold again. “And _Peter_, says our text, remembered the words of JESUS, which said unto him, Before the cock crow,” i. e. at the time emphatically called the cock-crowing, which was about three in the morning, “thou shalt deny me thrice. And he went out.” (The word seems to import, that he threw himself out with a holy violence) “and wept bitterly.” St. _Mark_ only says, “And when he thought thereon, he wept.” For being an amanuensis to St. _Peter_, though explicit in the account of his fall, he is very sparing in mentioning his repentance. Unless we suppose that St. _Mark_ would insinuate that whenever _Peter_ reflected on his fall, he always wept for ever after. However that be, he wept bitterly now. Methinks, I see him wringing his hands, rending his garments, stamping on the ground, and with the self-condemned publican smiting upon his ungrateful breast. See how it heaves! Oh what piteous sighs and groans are those which come from the very bottom of his heart! Alas! It is too big to speak. But his tears, his briny, bitter, repenting tears plainly bespeak this to be the language of his awakened soul. “Alas! Where have I been? On the devil’s ground. With whom have I been conversing? The devil’s children. What is this that I have done? Denied the LORD of glory, with oaths and curses denied that ever I knew him. And now whither shall I go? Or where shall I hide my guilty head? I have sinned against light. I have sinned against repeated tokens of his dear distinguishing and heavenly love. I have sinned against repeated warnings, resolutions, promises and vows. I have sinned openly in the face of the sun, in the presence of my master’s enemies, and thereby have caused his name to be blasphemed. How can I think of being suffered to behold the face of, much less to be employed by, the ever-blessed JESUS any more? O _Peter_, thou hast undone thyself. Justly mayst thou be thrown aside like a broken vessel. GOD be merciful to me a sinner.”

And is this the language of thy tears, O _Peter_? Blessed art thou still then, thou _Simon Bar Jonah_. These tears, and this holy resentment against thyself, bespeak thee to be a holy mourner. Yet a little while, and thou shalt be comforted with a “Go tell his brethren and _Peter_, that he is risen;” and with a “_Simon_ son of _Jonah_, lovest thou me? Then feed my lambs.” And where is now thy boasting, O _Satan_? Or what hast thou gained by foiling this favourite of heaven? Thou didst desire to have him. Thy request was granted. Thou hast sifted him as wheat. But dost thou imagine the all-prevailing Mediator will suffer thee to pluck him out of his hands? No. JESUS hath prayed for him, and therefore _Peter_’s faith shall not finally fail. Rejoice not then over him, O thou enemy of souls! For though he has fallen, yet see how he begins to rise again. Though at the present he sits in darkness, yet, ere long, the glory of the LORD shall shine around him.

Where then are those Sons of _Belial_, those perverse disputers of this world, and yet, if possible, more perverse perverters of the Word of GOD? Dare any of you now go away, saying within yourselves, “Who can blame us for a little equivocating, or a little innocent lying, cursing, and swearing? Was not _Peter_, the great Apostle _Peter_, guilty of all these?” Yes he was, but with this difference, he fell through surprize, and but once, you, perhaps, sin wilfully and habitually. Fall he did, and that dreadfully too; but if his fall was dreadful, his repentence was as sincere and lasting. Ere long you shall see this same _Peter_, boldly owning his LORD before the whole _Jewish_ Sanhedrim, and rejoicing that he was counted worthy to suffer for his great name’s sake. Ere long you shall hear of an angel’s being sent to bring him out of prison, and at last sealing his blessed doctrine with his blood. Go ye then, and entreat the LORD to look you into a godly sorrow, and see that with _Peter_ you bring forth fruits meet for repentance; or as the LORD GOD liveth, in whose name I speak, and in whose presence we now stand, you, with all your carnal reasonings and wilful wrestings of the word of GOD, shall, ere long, be thrust down to the nethermost hell.

But why should I waste my time in reasoning with men of such perverse minds? To you who do, from your hearts, believe on JESUS of _Nazareth_, and who, in reality, are the children of the most High GOD, the mournful passage we are now upon, does, in a more immediate manner, call me to address myself. You, I am persuaded, on hearing of _Peter_’s fall, and the LORD’s turning and looking upon him, Will not draw this abominable inference, “Let us sin then, that grace may abound.” No. I know you detest it from your inmost souls; and if it was proper to speak, would to a man cry out, “God forbid.” Your hearts, I would humbly hope, are rather employed in silent ejaculation to the holy JESUS, saying within yourselves, “Oh, that he would this day look down from heaven, the habitation of his holiness, and cause, out of these rocky hearts, floods of repenting tears to flow.” I will readily join with you in this necessary request. For, alas! we are all guilty concerning this thing, viz. Of denying our LORD, as well as _Peter_. Some of us, perhaps, have not so openly with oaths and curses denied that ever we knew him. But then, though we have in words owned, yet in works and practice, it may be, we have habitually denied him. For how often have we been sleeping, when we ought to have been watching? And how often have we been warming and indulging our bodies, when we should have been in our closets warming our hearts in prayer? How often have we needlessly left the communion of saints, and as needlessly put ourselves into the way of, and too intimately conversed with open and unconverted sinners, or at least, with those who we had reason to think were enemies to the cross of CHRIST? How often have we been drowsy when hearing the word of GOD? Nay, how often have we been stupid, and even as dead as stones, at the table of the LORD, when CHRIST has been evidently set forth crucified before us? How often have we been so foolish as to trust our hearts, and instead of trusting the LORD, have leaned on the broken reed of our own understandings? How often have we been puffed up with spiritual pride, and confidently boasted of our graces, as though we had not received them? And oh, how often have we shamefully followed our LORD afar off? And notwithstanding he may have manifested himself to us as he doth not to the world; notwithstanding he may have taken us on the mount of ordinances, given us to see his glory, led us into his banqueting-house, and let his banner over us be love; notwithstanding our repeated vows that we would never leave him, never forsake him; yet how often have we, as it were, been ashamed of him, and his glorious Gospel, and given our LORD occasion, times without number, to complain in that cutting language, “These wounds have I received in the house of my friends?” And now which of us shall throw the first stone at _Peter_? Behold, he has been placed in the midst of us this day. My brethren, why stand we like statues? I say, let him that is without this sin of denying the LORD JESUS, cast the first stone. But with what face of justice can we do this, being guilty in many respects equally, and in some even more guilty than _Peter_ himself? Rather let us turn the edge of our resentment against ourselves, and imitating _Peter_ in his repentance, as we have undoubtedly too much imitated him in his crime, let us go out from a wicked, noisy, and deluding world, and weep bitterly. Who knows but the LORD may return and leave a blessing behind him? For this end was this instance of human frailty and divine condescension recorded. In him the Redeemer shewed all this long-suffering, that we, notwithstanding our manifold backslidings, might be kept from despair. True, we have sinned, but though we have sinned against light and love, yet we have still an advocate with the Father, even JESUS CHRIST the righteous, whose precious blood can, and, if applied to our souls by a living faith, will certainly cleanse us both from the guilt and power of all our sins. It was this which washed away the stain of this foul and dreadful fall from _Peter_’s heart. He quickly rose, and was as speedily restored to his blessed master’s favour again. “Go tell his brethren and _Peter_,” said the angel, “that he goeth before you into _Galilee_.” There shall you see him. They did see him. And what said JESUS unto him? He renewed his commission, and bid him “feed his sheep and lambs.” Accordingly we hear not only of his preaching, but of his being honoured so to preach, that three thousand were converted in one day. And is not the LORD JESUS the same now as he was yesterday? Yes, he is, and will continue the same for ever. We have his own royal word for it, that he will heal our backslidings, and love us freely. Let us return then unto the LORD, from whom we have revolted. He is long-suffering, slow to anger, and soon repenteth him of the evil which we provoke him to send upon us. But oh let us not return again to folly, but carefully watch and pray against spiritual pride, spiritual sloth, and self-indulgence, from whence all our evils flow.

Young preachers, to you in an especial manner are these words of exhortation sent. Of all people in the world, you had need watch most against spiritual pride. It is a fly that often spoils your whole pot of ointment. This made aged _Paul_ so careful to warn _Timothy_ not to lay hands upon novices, lest, says he, “being puffed up with pride, they fall into the condemnation of the devil.” How many awful instances have we had of this in various places within these few years last past? Young men, therefore, I exhort you to be humble. For CHRIST’s sake, for your own souls sake, for the sake of the church of GOD which he hath purchased with his own blood, pray without ceasing that you may be cloathed with humility. Take care of carrying too high sail. Popularity is a dangerous sea, and nothing but the special and almighty grace of GOD can keep you from oversetting in it. Mark the rocks against which others have made shipwreck, and beg of the LORD JESUS night and day, to help you to steer such a course as to avoid and keep clear of them: he alone can preserve you. _Satan_ envies the honour put upon you; he has a particular enmity against those whom he sees the Redeemer making use of. He knows your weak sides, and will desire to have you, as he desired to have _Peter_, that he may sift you as wheat. Watch, therefore, and pray always, that you may not fall in an hour of temptation. If _Peter_ could not stand when left to himself, what are we?

Have any from among ourselves of late given proofs of this? Nay, have any that once appeared boldly for our LORD, and seemed ready to follow him to prison or to death, have any such, I say, been permitted not only to follow him afar off, but shamefully and openly to disown and deny both him and his people? Let us not marvel as though some strange thing happened unto us, but let us search the scriptures. Many such instances are recorded there; and we know who hath forewarned us to expect them now. “It must needs be, says the unerring, all-seeing JESUS, that offences come. Let us not therefore be high-minded, but fear; and let him that standeth take heed lest he fall.” Brethren, pray for them. Who knows but they may yet rise, and the locks at present cut off, grow again? Who knows but the cock may yet crow, JESUS may yet look, and such grievous backsliders, being as it were reconverted, may appear more zealous than ever in strengthening their brethren? When shall this once be? “We wait for thy salvation, O LORD: make no long tarrying, O our GOD!”

In the mean while, let none of us be discouraged, GOD will take care of his own cause. The Redeemer hath declared, that the gates of hell shall never be able to prevail against his church: and, therefore, though the ark may totter, he can keep it from falling; and though driven for a while into the _Philistine_’s country, he assuredly can bring it back. He that healed the wound imprudently given by _Peter_ to the ear of the High Priest’s servant, he can and will heal all wounds, and repair all breaches that have been occasioned either by the backslidings, or unguarded conduit of those whom he vouchsafes to employ. “Out of the eater shall come forth meat, and out of the strong shall come forth sweetness.” The wicked, no doubt, rejoiced when they heard of _Peter_’s fall, and in all probability frequently vented their spleen in saying, “Here is religion for you! Here is a pretty family of reformers, and setters forth of new doctrines. One of them hath betrayed his master with a kiss, and another with oaths and curses denied that ever he knew him: if this be the beginning, what will the end of their boasted reformation be?” What will the end of it be? Ye fools! I have an answer ready: CHRIST shall be glorified, _Satan_ and all his emissaries confounded, and a multitude of souls out of every nation, language, and tongue, redeemed and finally saved. Oh what a CHRIST have we! Courage then, my brethren, courage! I beat to arms again in the name of the LORD of hosts. Let us not quit the field of battle, but in the strength of our once crucified, but now exalted JESUS, renew the combat. “He is faithful who hath promised not only to make us conquerors, but more than conquerors through his love.” Yet a little while, and our warfare shall be accomplished, death will put an end to all. A wicked world, a wicked heart, a wicked devil shall then cease from troubling us, and our weary souls shall never be so much as tempted to deny our blessed LORD any more.

Where is _Peter_ now? Yonder he sits, not weeping bitterly, but rejoicing in GOD his Saviour, on a throne of never-fading glory. To Him, at whose right hand he is now sitting, and who alone is able to keep us from falling, and to present us faultless before the presence of his glory with exceeding joy; to Him the only wise GOD our Saviour, be glory, majesty, dominion, and power, both now and ever. _Amen._

SERMON LIX.

The true Way of beholding the LAMB of GOD.

JOHN i. 35, 36.

_Again, the next Day after, John stood, and two of his Disciples; and looking upon Jesus as he walked, he saith, Behold the LAMB of GOD._

GLORIOUS words these! Before we set about the opening and enforcing them, permit me to introduce myself in the language of _Paul_ to King _Agrippa_, “Would to GOD that both my own heart, and likewise the hearts of all that hear me this day, may not only be almost, but altogether in such a divine frame, as I am persuaded the heart of that man of GOD was who first uttered these words!” I need not tell you his name; our text tells us, it was _John_; emphatically called _John_ the Baptist, because he was sent to baptize with water unto repentance, in order to prepare his hearers for the further baptism of the Holy Ghost. He was a _Boanerges_, a son of thunder. He came in the spirit and power of _Elias_, and thereby soon rendered himself so exceedingly popular, that not only _Jerusalem_, all _Judea_, and all the regions round about _Jordan_, flocked to hear him preach, but even some of the _Jewish Sanhedrim_ began to doubt, whether he was not the _Messiah_ himself. Accordingly we are told in this chapter, “That they sent priests and levites from _Jerusalem_ ask him, Who art thou? What sayest thou of thyself?” A most commodious opportunity this, had he any thing in view but his master’s glory and the good of souls, for _John_ to have set up for himself. He might have said, “_Si populus vult decipi, decipiatur_; if people will be deceived, let them; I will impose on their credulity, and let them look upon me as the _Messiah_;” But scorning any such sinister and base ends, “He confessed, and denied not, but confessed, I am not the CHRIST.” The Evangelist expresses himself in a very peculiar manner, “He confessed, and denied not, but confessed;” implying that he took more than ordinary pains to rectify their mistake, and guard them against thinking more highly of him than they ought to think: nay, impatient, as it were, of the least appearance of any such thing, he speaks of himself in the most diminutive terms, acknowledges that he was unworthy even of carrying his blessed master’s shoes, and seizes the very first opportunity that offered itself to point him out in person to the people. The next day (verse 29.) _John_ seeth JESUS coming unto him, and upon seeing him, immediately cries out, “Behold the Lamb of GOD:” “Gaze not on, nor let your views terminate in me, but look to and behold the Lamb of GOD which taketh away the sin of the world.” Thus _John_ spoke in public; and to prove that he acted the same consistent part in private, our text informs us, that, “Again, the next day after, _John_ stood, and two of his disciples,” who like other newly awakened souls, having their master’s person too much in admiration, he labours to divert their views also from himself to CHRIST, and that too in the very same language. “For looking upon JESUS as he walked, he saith, Behold the LAMB of GOD.”

Thus does this disinterested, honest-hearted baptist, unweariedly and repeatedly recommend the LORD JESUS, under the same endearing character of the LAMB of GOD.

It shall be our business in the following discourse,

_First_, To shew you why it is that JESUS CHRIST is stiled the LAMB of GOD. And,

_Secondly_, What we are to understand by beholding him, Way will then be made for a word of application.

And first, Why is JESUS stiled the LAMB of GOD?

I presume one reason that may be assigned for it may be drawn from the account we have given us of his most amazing and unparalleled meekness. A Lamb, you all know, is one of the most pacific creatures in the world. When we would describe, or point out a person of a peaceable disposition, we say such a one is as quiet as a Lamb. But what is the meekness of any person, even _Moses_ himself, nay, of all the saints that ever lived, put them all together, in comparison of the meekness of the blessed JESUS? To prove this, I might refer you to his whole life, which was one continued meek and patient enduring of contradiction of sinners against himself; but if you want me to specify particular instances, only take a walk with me to _Gethsemane_’s garden; there you will see the traitor _Judas_ at the head of a troop of ruffians, accosting his glorious LORD with a Hail master! then kissing him, and then betraying him. But what says the Prince of peace? Only, “Friend, wherefore art thou come? _Judas_, betrayest thou the son of man with a kiss?” But how does this same JESUS behave after he was apprehended? Even in the same meek manner: for when his warm-hearted disciple _Peter_, through a misguided zeal, had cut off the High Priest’s servant’s ear, Suffer ye, said the holy JESUS, thus far. In all probability these words were addressed by our LORD to the officers who had tied his hands behind him. As though he had said, “Be pleased to unloose me, whilst I cure that poor man’s ear, which my too forward disciple hath imprudently cut off, and then you shall bind me again.” Was ever reply, was there ever meekness like unto this thy meekness, O thou blessed LAMB of GOD! Well did _Isaiah_ prophecy concerning thee, “That thou shouldst be led as a lamb to the slaughter,” which goes as willingly to the shambles, as to the pasture: and as justly might thy forerunner call upon sinners to behold thee under the pacific character of the LAMB of GOD. Help us, holy JESUS, to come at thy invitation, and to learn of thee, who gavest such amazing evidences of thy being meek and lowly in heart! then, and not ’till then, shall we find true rest in our souls.

But further, the dear LORD JESUS may properly be called a LAMB, or The LAMB, by way of emphasis, not only in allusion to the Lamb that was offered under the law morning and evening, but more especially because he was typified by the paschal lamb. Hence he is stiled, by that prince of preachers St. _Paul_, CHRIST our passover; and in allusion to the same, the Apostle _Peter_ tells us, “That we are not redeemed with corruptible things, as silver and gold, from our vain conversation, but with the precious blood of JESUS CHRIST, as of a Lamb without blemish and without spot.” This was an indispensable requisite to be found in the paschal lamb. It was to be a lamb without blemish. A proper type of him who knew no sin, but was spotlessly holy, harmless, and altogether undefiled in heart, lip, and life. Indeed, if we consider him as having the chastisement of our peace, and the iniquities of us all laid upon him by way of imputation, he was, as some divines express it, the greatest sinner that ever was: and we should esteem him to be such in reality, were we to judge of his innocence by the abusive and barbarous treatment that he met with whilst tabernacling on earth. But, notwithstanding all this, he was without sin, and therefore could boldly and truly give men and devils the challenge, and say, “Which of you convinceth me of sin?” The prince of this world cometh, but shall find nothing in me. There was no corruption in the heart of this immaculate LAMB of GOD for _Satan_’s temptations to lay hold on: But this properly belongeth only to him: for any of his followers, though arrived at the highest pitch of christian perfection, much less for young converts, mere novices in the things of GOD, to presume that they either have, or ever shall, while on this side eternity, arrive at such a sinless state, argues such an ignorance of the spiritual extent of the moral law, of the true interpretation of GOD’s word, of the universal experience of GOD’s people in all ages, as well as of the remaining unmortified corruptions of their own desperately wicked and deceitful hearts, that I dare venture to tell the preachers and abettors of any such doctrine, however knowing they may be in other respects, that they know not the true nature of gospel-holiness, nor the COMPLEATNESS OF A BELIEVER’S STANDING IN THE UNSPOTTED IMPUTED RIGHTEOUSNESS OF JESUS CHRIST, as they ought to know, or as I trust they themselves, through divine grace, will be made to know before they die. Surely it is high time to awake out of this delusive dream! Pardon this short, (would to GOD there was no occasion of adding) though too necessary a digression.

But to proceed. The paschal lamb was further typical of CHRIST, its great antitype, in that it was to be killed in the evening, and afterwards roasted with fire. So CHRIST, our passover, was sacrificed for us in the evening of the world; only with this material difference, the paschal lamb was first slain, and then roasted; whereas the holy JESUS, the spotless LAMB of GOD, was burnt and roasted in the fire of his Father’s wrath before he actually expired upon the cross. To satisfy you of this, if you can bear to be spectators of such an awful tragedy, as I desired you just now to go with me to the entrance, so I must now entreat you to venture a little further into the same garden, But――stop――What is that we see? Behold the LAMB of GOD, undergoing the most direful tortures of vindictive wrath! Of the people, even of his disciples, there is none with him. Alas! was ever sorrow like unto that sorrow, wherewith his innocent soul was afflicted in this day of his Father’s fierce anger? Before he entered into this bitter passion, out of the fulness of his heart, he said, “Now is my soul troubled.” But how is it troubled now! his agony bespeaks it to be exceeding sorrowful, even unto death. It extorts sweat, yea, a bloody sweat. His face, his hands, his garments, are all over stained with blood. It extorts strong cryings and many tears. See how the incarnate deity lies prostrate before his Father, who now laid on him the iniquities of us all. See how he agonizes in prayer! Hark! Again and again he addresses his Father with an “If it be possible, let this cup pass from me!” Tell me, ye blessed angels, tell me, _Gabriel_ (or whatsoever thou art called, who wast sent from heaven in this important hour, to strengthen our agonizing LORD) tell me, if ye can, what CHRIST endured in this dark and doleful night; and tell me, tell me what you yourselves felt when you heard this same God-man, whilst expiring on the accursed tree, breaking forth into that dolorous, unheard-of expostulation, “My GOD, my GOD, why, or how hast thou forsaken me?” Were you not all struck dumb? And did not an universal awful silence fill heaven itself, when GOD the Father said unto his sword, “Sword, smite thy fellow?” Well might nature put on its sable weeds; well might the rocks rend, to shew their sympathy with a suffering Saviour: and well might the sun withdraw its light, as though it was shocked and confounded to see its maker suffer. But our hearts are harder than rocks, or otherwise they would now break, and our souls more stupid than any part of the inanimate creation, or they would even now, in some degree, at least, sympathize with a crucified Redeemer; who for us men, and for our salvation, was thus roasted, as it were, in the fire of his Father’s wrath, and therefore fitly stiled the LAMB of GOD.

But further. The paschal lamb was typical of CHRIST our passover in another respect. For as the blood of the lamb, after it was slain, was sprinkled upon the door-posts of the _Israelites_ houses, so the blood of JESUS CHRIST, shed for the sins of the world, is to be applied to, and by faith sprinkled upon the hearts of the true _Israel_ of GOD. And as the destroying angel had no power to execute vengeance on, or hurt those whose door-posts were thus sprinkled with the blood of the paschal lamb, so in the great and terrible day of the LORD, he shall be prohibited both from destroying or hurting true believers, who by a living faith in the blood of JESUS, have their hearts sprinkled from an evil conscience. Hence the blood of CHRIST is called “The blood of sprinkling.” And lastly, As the lamb under the law was feasted upon by GOD’s people, after it was slain, so believers under the gospel by faith feast upon a crucified Redeemer. CHRIST, our passover, says the apostle, is sacrificed for us, therefore let us keep the feast, not barely upon an Easter-day, but all the year round. For the just, i. e. truly justified souls, live by faith, and find, by happy experience, that in a spiritual sense CHRIST’s flesh is meat indeed, and his blood drink indeed; and therefore believing on him is stiled “Eating the flesh and drinking the blood of the son of man.” Agreeable to this, in our communion office, the minister, when he gives the bread to the communicants, is directed to make use of these affecting words, “Take and eat this in remembrance that CHRIST died for thee, and feed on him in thy heart by faith with thanksgiving.” May all who give, and all that receive that bread, feel the meaning of this form of sound words experimentally, and powerfully pressed home upon their souls! Then indeed, but not till then, may they expect to take this holy sacrament to their comfort. Upon all these accounts then, well might the Baptist recommend the holy JESUS under the significant character of the Lamb. And with equal propriety might he be called the LAMB of GOD, not only because he was a Lamb of GOD the Father’s providing, but because he was co-equal, co-essential with the Father: “The Word that was with GOD, the Word that was GOD,” even GOD over all, GOD blessed for evermore. For ever adored be the triune GOD for this great mystery of godliness, GOD manifest in the flesh! O may it be continually marvellous in our eyes! O make us, thou altogether lovely Redeemer, like-minded with thy blessed angels, that with them we may always so eagerly, and so perseveringly desire to look into it, that neither the lust of the flesh, the lust of the eye, or pride of life, may ever in the least divert us from beholding thee!

What this beholding him imports, comes next to be considered, under our second general head.

And here I take it for granted, that it cannot imply a beholding the LORD JESUS in person with our bodily eyes. It is true, indeed, when _John_ called upon the people and his disciples to behold the LAMB of GOD, they were thus highly favoured: and we are apt to say within ourselves, Blessed are the eyes which saw what they saw; and so undoubtedly they were. But had their views terminated only in beholding his person, or knowing him barely according to the flesh, they might notwithstanding have died in their sins, and been condemned to depart from him into everlasting fire, prepared for the devil and his angels.――Our LORD himself hath told us, that there will be many who will plead that they eat and drank in his presence, and heard him preach in their streets, to whom he will say, “Verily I know you not.” A true beholding of the LAMB of GOD, must therefore necessarily import something more; and what can that be but a beholding him with an eye of faith? This is what the Old Testament saints were invited to, when the glorious Redeemer called upon them in those emphatic terms, “Behold me, behold me;” and again, “Look unto me, all the ends of the earth.” This our LORD in another place terms, believing on him: “Blessed are they which have not seen me, and yet have believed:” not barely as the result of a mere rational conviction, which is no more than an historical faith, but as the consequence of a true spiritual conviction of our being every way undone, and liable to eternal condemnation without him. This is believing on him with the heart, and is sometimes expressed by coming to, receiving, and trusting in him: different expressions, but all importing one and the self same thing. “I wound, and I heal.” That is the method the Holy Ghost takes, and that is the pattern gospel ministers must follow in preaching him. From any other, though prescribed to us by an angel from heaven, good LORD, deliver us!

But secondly. By beholding the LAMB of GOD, we are to understand not only looking to him so as to trust him for the pardon of our sins, but beholding him so as to have our hearts broke with a true and godly sorrow for having crucified and slain him by them. For thus speaks the LORD by the mouth of the Prophet _Zechariah_, “They shall look upon him whom they have pierced, and they shall mourn for him, as one that mourneth for an only son, and shall be in bitterness for him, as one that is in bitterness for his first-born.” This prediction was in some degree fulfilled immediately after the descent of the Holy Ghost, in the days of Pentecost, when so many being pricked to the heart, were made to look to, believe on, and lament over a pierced JESUS. But it will be continually fulfilling in the experience of every true beholder of the LAMB of GOD, till time shall be no more. True faith, at the same time as it opens the heart to receive CHRIST, melts and dissolves it into tears of godly sorrow, for having betrayed and crucified him. Such were the tears of _Mary_, when she washed the feet of her sin-forgiving LORD. They flowed from a sense of pardoning love. She loved much, having much forgiven her. And though she knew the LORD had forgiven her, yet she could not forgive herself. _Hinc illæ lachrymæ._ Hence those repenting tears: they proceeded from love: sorrow, flowing from any other principle, is not a godly, but a legal sorrow, which the most abandoned wretch may have without the least degree of saving grace. Thus we hear of a _Judas_ his repenting, and of an _Esau_ crying out with an exceeding bitter cry; but the one all the while was a prophane person, and the other immediately went and hanged himself. And why? Their sorrow was only extorted by a fear of hell, and a despairing sense of impending ruin. It is true, a godly sorrow may, and I believe generally does, begin with something of this nature; but then it does not end there. Through want of a due consideration of this, it is to be feared, many seeming converts have taken up with a few legal convictions, which never ended in savingly and truly beholding the LAMB of GOD. May none here present, by a half-way repentance, and hypocritical sorrow for sin, add to the unhappy number!

But this is not all. A scriptural beholding of the LAMB of GOD, denotes not only such a relying on CHRIST for pardon of sin, as is attended with a truly godly sorrow for it, but such a believing on him, as is productive of a holy life, and a universal chearful observance of all his divine commands. When the two disciples mentioned in our text, heard _John_ speak, we are told that they followed him, viz. the LORD JESUS CHRIST. And if GOD hath given us an hearing ear, when called upon to behold the LAMB of GOD, we shall certainly have an obedient heart, and follow him in the way of holy obedience. But then it will be an obedience flowing from love: A working not for, but from life. Not out of a servile fear of being damned, but from a grateful sense of having received the beginning of salvation in our hearts. And this is what the Apostle calls “faith working by love.” Many, I know, censure and look upon us as troublers of _Israel_, for preaching up the doctrine of justification by faith alone in the imputed righteousness of JESUS CHRIST. We own the charge. We do preach, and hope shall continue to preach it, till we can preach no more. _Luther_ stiles it, _Articulus stantis aut cadentis ecclesiæ_; the article by which the church must stand or fall: and in the ninth article of our own church, it is termed, a most wholesome doctrine. Take away this, and you take away the only solid foundation upon which a truly weary and heavy-laden sinner can possibly build his hopes of pardon and acceptance in the sight of a holy and sin-avenging GOD. But why this outcry against the doctrine of justification by faith alone? They say this doctrine destroys good works. But do we, by preaching this doctrine, make void the law of GOD? No: We thereby establish the law. For, though faith alone justifies, yet, as the good old Puritans used to observe, That faith which is alone, justifieth not. Agreeable to this, speaketh the 12th article of our Church. “Albeit that good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of GOD’s judgment, yet are they pleasing and acceptable to GOD in CHRIST, and do spring out necessarily of a true and lively faith, insomuch that by them a lively faith may be as evidently known as a tree is discerned by the fruit.” They, therefore, who object against our insisting upon justification by faith alone, as destructive of morality, not only betray great ignorance of the articles of our Church, and of GOD’s word, but give too great reason to suspect, that they never experienced the blessed influence of a true and lively faith in their own hearts. For true and undefiled religion, is nothing more or less, than a universal morality, founded upon the love of GOD and faith in CHRIST JESUS. And a true beholding him as pierced for our sins, will, in its own nature, sweetly compel us to cry out, “What shall we render unto the LORD?” It was this, that, perhaps, in a quarter of an hour, made that covetous worldling _Zaccheus_, give half of his goods to the poor; it was this, that all of a sudden made the Jailor wash the stripes of those whom he had but a little before thrust into an inward prison; it was this that caused _Lydia_, whose heart the LORD had opened, so freely to open her house to entertain the Apostles; and it was this that excited the Apostles themselves in general, and St. _Paul_ in particular, to bid adieu to worldly honours, to glory in nothing but the cross of CHRIST, and to fly like an arch-angel from pole to pole, publishing the blessed and everlasting gospel. “The love of CHRIST, said he, constraineth us.” Preaching faith in this manner, seems to me the only scriptural way of preaching CHRIST: and by this means we shall steer a middle course between two dangerous extremes. For to insist only upon morality and good works, and not lay a true lively faith, as a foundation whereon they are to be built, (as it is to be feared too many do) is to act like _Pharaoh_’s task-masters, and bid people make brick without shewing them ♦where to get straw. “My soul, come not thou into their secret!” On the other hand, to call upon people to believe in, and behold the LAMB of GOD, and at the same time not exhort them to maintain good works, as an evidence and fruit of their beholding him, is the way to turn the grace of GOD into lasciviousness. And therefore, however evangelical such preachers may seem in their own eyes, yet if the writings of _Moses_ and the Prophets, of our LORD and his Apostles, are to be our judges, they do not rightly divide the word of truth. “To their assembly, mine honour, be not thou united!”

♦ “were” replaced with “where”

Once more. A true beholding of the LAMB of GOD, implies such a beholding him, as will transform us into his divine likeness. This will be the effect of our seeing him as he is in heaven; and this, in its degree, will always be the consequence of our beholding him with an eye of a true and lively faith on earth. When _Moses_ came down from mount _Horeb_, where he had been conversing with GOD, we are told, that his face shone; and if we have been upon the mount of ordinances beholding by faith the blessed LAMB of GOD, though our faces will not shine, yet our hearts will be moulded into his blessed image. This is what the Apostle _Paul_ terms, in one place, “Being transformed by the renewing of our minds;” and in another, “Passing from glory to glory, even by the Spirit of the LORD.” All manifestations, of whatever kind or degree, if not attended with this transforming and truly sanctifying influence, are unprofitable, delusive, or merely imaginary. _Balaam_ could call himself the man whose eyes were open, and the man who had seen the visions of the Almighty, and yet he was a poor worldling all the while. He loved the wages of unrighteousness, though forced by GOD not to receive them. Hence we may easily and rationally account for the falling away of some, and it may be the final apostacy of many others, who in the late religious stir, (as some are pleased to call it) seemed to be uncommonly gifted, and to be lifted up, as it were, to the third heaven. Satan being sensible that the Holy Spirit of GOD was working a great work upon the earth, turns himself into an angel of light, introduces his extraordinaries, and thereby mimics GOD’s true work now, as the magicians were once permitted to mimic the real miracles of _Moses_ formerly. Such counterfeits, those who are not ignorant of Satan’s devices, ought from time to time to add all diligence to search out and detect; but after the utmost caution imaginable, I believe we shall find the saying of a very zealous Reformer (who thought, at his first coming out, that he should convert the whole world) to be too true, viz. “That old Satan will be, in many cases, too hard for young _Melancthon_.” Satan is an old practitioner, and we, comparatively speaking, but novices; and therefore no wonder, that we sometimes mistake his extraordinaries, for the powerful operations of the Holy Spirit; or look upon those, at least for a while, who are only stony-ground hearers, and have received the word with joy, as though they were truly converted to, and had by a living, soul-transforming faith, beheld the LAMB of GOD. Such mistakes may serve to make us more cautious. But to condemn a work in the lump, as merely delusive and diabolical, or roundly to affirm, that all the pretended subjects of it have taken up only with an ideal CHRIST, because some have mistaken imaginations for the true spiritual manifestation of GOD’s love to their hearts, discovers such an ignorance of scripture, of Satan’s devices, and the accounts given us of past revivals in all ages, that if one did not know the dreadful blindness of a bigotted sectarian zeal, and what a proneness there is in the best of men, to condemn every thing that doth not come just in their own way, we should think it morally impossible that good men should run such lengths as some have done of late, in censuring what I think may be called, amidst all the infirmities and weaknesses that have attended it, A great and glorious work of a GOD.

But it is time for me to draw nearer to a conclusion. We have now then, my dear hearers, done with the doctrinal part of our text; in opening of which, that we might deal with you as rational creatures, we have endeavoured calmly, and in the fear of GOD, to address ourselves to your understandings: but the hardest work is yet behind, namely, to affect and warm your hearts. This I take to be the very life of preaching: for man is a compound creature, made up of affections, as well as understanding; and, consequently, without addressing both, we only do our work by halves. It is true, every one hath his proper gift, and some excel in making use of a proper method to inform the judgment, whilst others are more eminent for exciting the passions. Both are beautiful in their season; and both ought and will be used by all who have warm hearts, as well as clear heads. _Moses_ and the Prophets, CHRIST and his Apostles, dealt much in exhortations, as well as in opening and explaining the weighty matters of the law. And if we are taught by the same Spirit, we shall, like them, bring light and heat with us, when called to speak of, and enforce the things which concern the kingdom of GOD. Without a proper mixture of these, however a preacher may acquire the character, in the letter-learned and polite world, of being a calm and cool reasoner; yet he never will be looked upon by those whose senses are exercised to discern spiritual things, as a truly evangelical and christian orator.――And surely if a minister’s heart is ever warm, it ought to be so in a more especial manner, when calling on a blind and drowsy world, to behold the Lamb of GOD. O! that my tongue was at this time touched with a coal from his altar. O! that my cold and frozen heart (for I must again repeat the wish I put up at the beginning of this discourse) was in the same blessed and divine frame, as we have reason to believe the holy Baptist was favoured with, when he called upon his disciples and the people, so repeatedly, to behold the Lamb of GOD. But to whom shall I apply myself first? Or with what language shall I address you, when pressing you to the same important thing?

Will my brethren in the ministry suffer a word of exhortation from one who is less than the least of them all? Does not the practice of this fervent harbinger and fore-runner of the Son of GOD, naturally lead me to it? For did he so unweariedly recommend the LORD JESUS? Did he take such care to preach not himself, but CHRIST JESUS his Lord? And shall not we make this same JESUS the Alpha and Omega, the beginning and end of all our discourses? Did he take such pains to debase himself, exalt his LORD, and evidence to the world that he was disinterested, and sought not his own glory, but the glory of him whose fore-runner he was? And shall we not go and do likewise? To prepare the Redeemer’s way before him, by turning the hearts of the disobedient to the wisdom of the just, and to proclaim a coming Saviour, _John_ esteemed his highest honour. This is an employ worthy angels. They thought themselves highly favoured, when sent to give notice of the Mediator’s birth to some humble shepherds. And I hope I am speaking to some, who had rather be employed in such an errand, than be ambassadors to the greatest monarchs on earth. Go on then, my brethren, or rather fathers, as it becomes such a one as I to call you. Ye angels of the churches, ye stewards of the mysteries of GOD, go on in the name and strength of the everlasting I AM. Preach CHRIST, and him crucified; continue to preach him: be instant in season and out of season; and though you should be called to suffer for so doing, fear not, but rather rejoice, and be exceeding glad: great will be your reward in heaven; for so persecuted they _John_ the Baptist, and others that have been employed in calling upon sinners to behold the Lamb of GOD before you.

Are any here present who are entrusted with the care of youth that are intended for the ministry? My text warns me not to leave you out in this address. _John_ directed his disciples to behold the Lamb of GOD: and ought not such, who have the oversight of those who are hereafter to be employed in the same divine work as _John_ was, to make it one main part of their daily endeavours, to bring their pupils to a true, experimental, and saving acquaintance with the ever-blessed Lamb of GOD? This may be done without leaving any one necessary branch of true knowledge and useful learning undone. A neglect of this important point hath been, and it is to be feared even now is, the bane of the christian church. For, if young men’s minds are from year to year wholly engaged in studying the heathen mythology, instead of being shewn the beauties of the New Testament; if they are taught to delight more in reading _Cæsar_’s Commentaries, or the exploits of an _Alexander_, than to admire the miracles of _Jesus_ of _Nazareth_; if they are directed to employ themselves more in giving an account of _Homer_’s battles, than of the important war between _Michael_ and the Dragon; if it is esteemed a greater excellency to be engaged in studying the folds of a _Roman_ garment, than to enquire into the various turnings and windings of their own corrupt hearts: if these, and such-like trifling things, are recommended to their daily study, and the glorious doctrines of the gospel, such as regeneration, justification, &c. wholly neglected, or superficially spoken of, is it any wonder, that so many ignorantly strike their heads against the pulpit, or appear when put into it, more like heathen philosophers or _Roman_ orators, than gospel preachers, though without half the clearness and sound reasoning of the one, or a thousandth part of the true pathos and unaffected eloquence of the other? The recommending and enforcing the practical study of the doctrines and example of the blessed JESUS, seems to me to be the only remedy for this great, not to say growing evil.

And therefore, I beg leave in the next place to address myself to those who are now actually engaged in the study of divinity, and are desirous of being prepared according to the preparation of the sanctuary, for the great and solemn work of calling upon sinners, to behold the Lamb of GOD. When _John_ the Baptist was thus employed, he took care to allure the people, that he himself was well acquainted with that CHRIST. “I saw, said he, and bear record, that this is the Son of GOD.” And doth not this at least intimate to you, young students, that above all things you should study to get an experimental acquaintance with the LORD JESUS in your own hearts, before you attempt to recommend him to the choice of others? Then, having believed, you will speak; speak not as mere dead, formal, letter-learned scribes, but as men having authority. You will then, like _John_ the Baptist, be the voice of one crying; you will lift up your voices like trumpets; you will preach not with the enticing words of man’s wisdom, but with the demonstration of the spirit and of power. This, with a moderate share of useful learning, which is quite necessary in its place, will enable you to do wonders. Vallies shall be filled up, mountains shall be brought low, and a highway made, through your instrumentality, into sinners hearts, by the blessed and all-powerful operations of the Spirit of the everliving GOD. Such a method, perhaps, may render your preaching a little unfashionable, but it is the only way to render it useful, and truly evangelical. Take the Apostle _Paul_ for your ensample. He was a great scholar, as well as a great saint; and, if called to it, could have fought the learned world with their own weapons; but he chose to fight only with the sword of the Spirit, which is the word of GOD. And even, when preaching at so polite a place as _Corinth_, determined to know nothing among them, but JESUS CHRIST and him crucified. He too, like another _John_, made it his constant, uninterrupted employ to beseech poor sinners to behold the Lamb of GOD. May that mind be in you, which was also in him!

But do not the words of our text lead me to address all in general, as well as tutors and their pupils in particular? Yes: to you, even to as many as hear me this day, whether high or low, rich or poor, young or old, one with another, may a word of exhortation naturally be directed. It was to the people, as well as to his disciples, that _John_, when he saw JESUS coming unto him, spoke those endearing words, “Behold the Lamb of GOD.” I therefore call upon you all in the same language, and for the same reason; for it is He, and He alone, that taketh away the sins of the world. It is this that you all stand in need of, whether you know it or not. You are all stung by that old and crooked serpent the devil. “Therefore, as _Moses_ lifted up the serpent in the wilderness, even so was the Son of Man lifted up, that whosoever believeth on him should not perish, but have everlasting life.” O then behold him, behold him! Look unto him, all ye ends of the earth, even ye upon whom the ends of the world are come, and be ye saved. Some of you, I trust, through grace, have already been enabled to do this. O come, come, I beseech you, and repeat the blessed look: for this is the christian’s grand catholicon, the sovereign remedy for all the remaining diseases of his soul. Are ye tempted? Behold the Lamb of GOD. “He was tempted in all things like as we are,” that he might be able experimentally to sympathize with, and succour those that are tempted. Are ye deserted, and bewailing an absent GOD? Behold the Lamb of GOD. He once complained, and that too to his own creatures, “My soul is exceeding sorrowful, even unto death;” He once cried out, and that to his heavenly Father, “My GOD, my GOD, why hast thou forsaken me.” Are ye poor? Behold the LAMB of GOD: He had not where to lay his head. Are ye betrayed and forsaken by friends? Behold the LAMB of GOD: He was betrayed by _Judas_, denied by _Peter_, and when apprehended, all forsook him and fled. Are you blackened and maligned by enemies? Behold the LAMB of GOD: He was accounted a mad-man, a deceiver, nay, a Beelzebub, the very chief of the devils. Are ye afraid of death, or dying? Behold the LAMB of GOD: He hath taken away the sting of that king of terrors, and came to deliver those, who through fear of death were all their life-time subject to bondage. Doubt ye whether ye shall hold out to the end? Behold the LAMB of GOD; “He is the Author and finisher of our faith;” and having loved his own, he loved them even unto the end. Do ye want more grace, either to mortify remaining corruption, or to enable you to bring forth more fruit unto GOD? Behold the LAMB of GOD: “Out of his fulness we may all receive, and that too, even grace for grace;” grace upon grace, grace to beget more grace, even till we are filled with all the fulness of GOD. O ye believers, my heart is enlarged towards you; look to, and live much on the blessed JESUS; and then you will live to, and act for him more and more. Be thankful for what you have received, but be looking out continually for fresh discoveries of his love, and fresh incomes of heavenly grace, till you are called to behold this LAMB of GOD in glory: that time, blessed be GOD, will shortly come. Though worms destroy our bodies, yet in our flesh we shall see our GOD; not as we do now, through a glass darkly, but face to face: see him as he is: and what is yet better, be growing up more and more into his divine likeness, through the endless ages of eternity.

But as for ungodly and obstinate unbelievers that die in their sins, it shall not be so with them. Behold him indeed you shall; behold him you must; “For yet a little while, and we must all appear before the judgment-seat of CHRIST.” But O! how shall I speak it? You must behold him once, never to behold him any more! Behold him, not so much as the LAMB of GOD, as the Lion of the tribe of _Judah_, and hear him roaring out that dreadful sentence, “Depart, ye cursed, into everlasting fire, prepared for the devil and his angels.” O think of this, all ye that have hitherto neglected to behold this LAMB of GOD by faith, so shall unbelief not prove your final ruin. To you, even to you I once more call. Blessed be GOD, the door of mercy is not yet shut; the day of grace is not yet over; look unto him, and you shall yet be saved: his heart is open, and his arms stretched out ready to receive you. O that he would rend the heavens and come down amongst you; and as he had once compassion upon a poor woman, that was bowed down with the spirit of infirmity, lo eighteen years! O that he would repeat that all-powerful command, “Be ye loosed from your infirmity,” and enable every unconverted sinner to look up to, and behold the LAMB of GOD! However, if you will not come to him that you might have life, GOD forbid that I should cease to pray for you. O LORD GOD most holy, O LORD GOD most mighty, O holy and merciful Saviour, thou most worthy Judge eternal, by thine agony and bloody sweat, by thy cross and passion, by thy precious death and burial, by thy glorious resurrection and ascension, and by the coming of the Holy Ghost, we humbly entreat thee to help all such to take the warning that has now been given them! O help them to behold thee by faith here, that so no pains of hell may fall from thee whenever they are summoned to appear before thy awful tribunal hereafter! I am persuaded all that love the LORD JESUS in sincerity, will say, _Amen!_ Even so, LORD JESUS! _Amen!_ and _Amen!_

FINIS.