chapter x

. mentions a young man that came to CHRIST, running, and asking him what he should do to inherit eternal life? CHRIST referred him to the commandments, to know what he must do to inherit eternal life. It is plain, therefore, works were to be, partly at least, the cause of his justification: and consequently the doctrine of an imputed righteousness is unscriptural.” This is the objection in its full strength: and little strength in all its fulness. For, was I to prove the necessity of an imputed righteousness, I scarce know how I could bring a better instance to make it good.

Let us take a nearer view of this young man, and of our LORD’s behaviour towards him, _Mark_ x. 17. the Evangelist tells us, “That when CHRIST was gone forth into the way, there came one running (it should seem it was some nobleman; a rarity indeed to see such a one running to CHRIST!) and not only so, but he kneeled to him, (perhaps many of his rank now, scarce knew the time when they kneeled to CHRIST) and asked him, saying, Good Master, what shall I do that I may inherit eternal life?” Then JESUS, to see whether or not he believed him to be what he really was, truly and properly GOD, said unto him, “Why callest thou me good? There is none good but one, that is GOD.” And, that he might directly answer his question, says he, “Thou knowest the commandments: do not commit adultery, do not bear false witness, defraud not, honour thy father and thy mother.” This was a direct answer to his question; namely, That eternal life was not to be attained by his doings. For our LORD, by referring him to the commandments, did not (as the objectors insinuate) in the least hint, that his morality would recommend him to the favour and mercy of GOD: but he intended thereby, to make the law his schoolmaster to bring him to himself; that the young man, seeing how he had broken every one of these commandments, might thereby be convinced of the insufficiency of his own, and consequently of the absolute necessity of looking out for a better righteousness, whereon he might depend for eternal life.

This was what our Lord designed. The young man being self-righteous, and willing to justify himself, said, “All these have I observed from my youth:” but had he known himself, he would have confessed, all these have I broken from my youth. For, supposing he had not actually committed adultery, had he never lusted after a woman in his heart? What, if he had not really killed another, had he never been angry without a cause, or spoken unadvisedly with his lips? If so, by breaking one of the least commandments in the least degree, he became liable to the curse of GOD: for “cursed is he (saith the law) that continueth not to do all things that are written in this book.” And therefore, as observed before, our LORD was so far from speaking against, that he treated the young man in that manner, on purpose to convince him of the necessity of an imputed righteousness.

But perhaps they will reply, it is said, “JESUS beholding him, loved him.” And what then? This he might do with a human love, and at the same time this young man have no interest in his blood. Thus CHRIST is said to wonder, to weep over _Jerusalem_, and say, “O that thou hadst known, &c.” But such-like passages are to be referred only to his human nature. And there is a great deal of difference between the love wherewith CHRIST loved this young man, and that wherewith he loved _Mary_, _Lazarus_, and their sister _Martha_. To illustrate this by a comparison: A minister of the LORD JESUS CHRIST seeing many amiable dispositions, such as a readiness to hear the word, a decent behaviour at public worship, and a life outwardly spotless in many, cannot but so far love them; but then there is much difference betwixt the love which a minister feels for such, and that divine love, that union and sympathy of soul, which he feels for those that he is satisfied are really born again of GOD. Apply this to our LORD’s case, as a faint illustration of it. Consider what has been said upon the young man’s case in general, and then, if before you were fond of this objection, instead of triumphing, like him you will go sorrowful away. Our Saviour’s reply to him more and more convinces us of the truth of the prophet’s assertion in the text, that “the LORD is our righteousness.”

But there is a fourth, and a grand objection yet behind, which is taken from the 25th chapter of _Matthew_, “where our LORD is described as rewarding people with eternal life, because they fed ♦the hungry, cloathed the naked, and such-like. Their works therefore were a cause of their justification, consequently the doctrine of imputed righteousness is not agreeable to scripture.”

♦ “they” replaced with “the”

This, I confess, is the most plausible objection that is brought against the doctrine insisted on from the text; and that we may answer it in as clear and brief a manner as may be, we confess, with the Article of the Church of _England_, “That albeit good works do not justify us, yet they will follow after justification, as fruits of it; and though they can claim no reward in themselves, yet forasmuch as they spring from faith in CHRIST, and a renewed soul, they shall receive a reward of grace, though not of debt; and consequently the more we abound in such good ♦works, the greater will be our reward when JESUS CHRIST shall come to judgment.”

♦ “words” replaced with “works”

Take these considerations along with us, and they will help us much to answer the objection now before us. For thus saith _Matthew_, “Then shall the King say to them on his right hand, Come, ye blessed children of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungred, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye cloathed me; I was sick, and ye visited me; I was in prison, and ye came unto me. I will therefore reward you, because you have done these things out of love to me, and hereby have evidenced yourselves to be my true disciples.” And that the people did not depend on these good actions for their justification in the sight of GOD, is evident. “For when saw we thee an hungred, say they, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in, or naked, and cloathed thee? Or when saw we thee sick, or in prison, and came unto thee?” Language, and questions, quite improper for persons relying on their own righteousness, for acceptance and acquittance in the sight of GOD.

But then they reply against this: “In the latter part of the chapter, it is plain that JESUS CHRIST rejects and damns the others for not doing these things. And therefore, if he damns these for not doing, he saves those for doing; and consequently the doctrine of an imputed righteousness is good for nothing.”

But that is no consequence at all; for GOD may justly damn any man for omitting the least duty of the moral law, and yet in himself is not obliged to give to any one any reward, supposing he has done all that he can. We are unprofitable servants; we have not done near so much as it was our duty to do, must be the language of the most holy souls living; and therefore, from or in ourselves, cannot be justified in the sight of GOD. This was the frame of the devout souls just now referred to. Sensible of this, they were so far from depending on their works for justification in the sight of GOD, that they were filled, as it were, with a holy blushing, to think our LORD should condescend to mention, much more to reward them for, their poor works of faith and labours of love. I am persuaded their hearts would rise with a holy indignation against those who urge this passage, as an objection to the assertion of the prophet, that “the LORD is our righteousness.”

Thus, I think, we have fairly answered these grand objections, which are generally urged against the doctrine of an _imputed righteousness_. Was I to stop here, I think I may say, “We are made more than conquerors through him that loved us.” But there is a way of arguing which I have always admired, because I have thought it always very convincing, by shewing the _absurdities_ that will follow from denying any particular proposition in dispute.

IV. This is the next thing that was proposed. And never did greater or more absurdities flow from the denying any doctrine, than will flow from denying the doctrine of CHRIST’s imputed righteousness.

And _first_, if we deny this doctrine, we turn the truth, I mean the word of GOD, as much as we can, into a lie, and utterly subvert all those places of scripture which say that we are saved by grace; that it is not of works, lest any man should boast; that salvation is GOD’s free gift; and that he who glorieth, must glory only in the LORD. For, if the whole personal righteousness of JESUS CHRIST be not the sole cause of my acceptance with GOD, if any work done by or foreseen in me, was in the least to be joined with it, or looked upon by GOD as an inducing, impulsive cause of acquitting my soul from guilt, then I have somewhat whereof I may glory in myself. Now boasting is excluded in the great work of our redemption; but that cannot be, if we are enemies to the doctrine of an imputed righteousness. It would be endless to enumerate how many texts of scripture must be false, if this doctrine be not true. Let it suffice to affirm in the general, that if we deny an imputed righteousness, we may as well deny a divine revelation all at once: for it is the _alpha_ and _omega_, the beginning and the end of the book of GOD. We must either disbelieve that, or believe what the prophet hath spoken in the text, “that the LORD is our righteousness.”

But farther: I observed at the beginning of this discourse, that we are all _Arminians_ and _Papists_ by nature: for as one says, “_Arminianism_ is the back way to _popery_.” And here I venture further to affirm, that if we deny the doctrine of an imputed righteousness, whatever we may stile ourselves, we are really _Papists_ in our hearts, and deserve no other title from men.

Sirs, what think you? Suppose I was to come and tell you, that you must intercede with saints, for them to intercede with GOD for you; would you not then say, I was justly reputed a _popish missionary_ by some, and deservedly thrust out of the synagogues by others? I suppose you would. And why? Because, you would say, the intercession of JESUS CHRIST was sufficient of itself, without the intercession of saints; and that it was blasphemous to join theirs with his, as though it was not sufficient.

Suppose I went a little more round about; and told you that the death of CHRIST was not sufficient, without our death being added to it; that you must die as well as CHRIST, join your death with his, and then it would be sufficient. Might you not then, with a holy indignation, throw dust in the air, and justly call me a “setter forth of strange doctrines?” And now then, if it be not only absurd, but blasphemous, to join the intercession of saints with the intercession of CHRIST, as though his intercession was not sufficient; or our death with the death of CHRIST, as though his death was not sufficient: judge ye, if it be not equally absurd, equally blasphemous, to join our obedience, either wholly or in part, with the obedience of CHRIST, as if that was not sufficient. And if so, what absurdities will follow the denying that the LORD, both as to his active and passive obedience, is our righteousness?

One more absurdity I shall mention, as following the denying this doctrine, and I have done.

I remember a story of a certain prelate, who, after many arguments in vain urged to convince the Earl of _Rochester_ of the invisible realities of another world, took his leave of his lordship with some such words as these: “Well, my lord, if there be no hell, I am safe; but if there should be such a thing as hell, what will become of you?” I apply this to those that oppose the doctrine now insisted on. If there be no such thing as the doctrine of an imputed righteousness, those who hold it, and bring forth fruit unto holiness, are safe; but if there be such a thing (as there certainly is) what will become of you that deny it? It is no difficult matter to determine. Your portion must be in the lake of fire and brimstone for ever and ever. Since you will rely upon your works, by your works you shall be judged. They shall be weighed in the balance of the sanctuary; and they will be found wanting. By your works therefore shall you be condemned; and you, being out of CHRIST, shall find GOD, to your poor wretched souls, a consuming fire.

The great _Stoddard_ of _Northampton_ in _New-England_, has therefore well intitled a book which he wrote (and which I would take this opportunity to recommend) “The Safety of appearing in the Righteousness of CHRIST.” For why should I lean upon a broken reed, when I can have the rock of ages to stand upon, that never can be moved?

And now, before I come to a more particular application, give me leave, in the apostle’s language, triumphantly to cry out, “Where is the scribe, where the disputer?” Where is the reasoning infidel of this generation? Can any thing appear more reasonable, even according to your own way of arguing, than the doctrine here laid down? Have you not felt a convincing power go along with the word? Why then will you not believe on the LORD JESUS CHRIST, that so he may become the LORD _your_ righteousness?

But it is time for me to come a little closer to your consciences.

Brethren, though some may be offended at this doctrine, and may account it foolishness; yet, to many of you, I doubt not but it is precious, it being agreeable to the form of sound words, which from your infancy has been delivered to you; and, coming from a quarter, you would least have expected, may be received with more pleasure and satisfaction. But give me leave to ask you one question; Can you say, the LORD our righteousness? I say, the LORD _our_ righteousness. For entertaining this doctrine in your heads, without receiving the LORD JESUS CHRIST savingly by a lively faith into your hearts, will but increase your damnation. As I have often told you, so I tell you again, an unapplied CHRIST is no CHRIST at all. Can you then, with believing _Thomas_, cry out, “My LORD and my GOD?” Is CHRIST your sanctification, as well as your outward righteousness? For the word righteousness, in the text, not only implies CHRIST’s personal righteousness imputed to us, but also holiness wrought in us. These two, GOD has joined together. He never did, he never does, he never will put them asunder. If you are justified by the blood, you are also sanctified by the Spirit of our LORD. Can you then in this sense say, The LORD our righteousness? Were you ever made to abhor yourselves for your actual and original sins, and to lothe your own righteousness; for, as the prophet beautifully expresses it, “your righteousness is as filthy rags?” Were you ever made to see and admire the all-sufficiency of CHRIST’s righteousness, and excited by the Spirit of GOD to hunger and thirst after it? Could you ever say, my soul is athirst for CHRIST, yea, even for the righteousness of CHRIST? O when shall I come to appear before the presence of my GOD in the righteousness of CHRIST! nothing but CHRIST! nothing but CHRIST! Give me CHRIST, O GOD, and I am satisfied! my soul shall praise thee for ever.

Was this ever the language of your hearts? and, after these inward conflicts, were you ever enabled to reach out the arm of faith, and embrace the blessed JESUS in your souls, so that you could say, “my beloved is mine, and I am his?” If so, fear not, whoever you are. Hail, all hail, you happy souls! The LORD, the LORD CHRIST, the everlasting GOD, is your righteousness. CHRIST has justified you, who is he that condemneth you? CHRIST has died for you, nay rather is risen again, and ever liveth to make intercession for you. Being now justified by his grace, you have peace with GOD, and shall, ere long, be with JESUS in glory, reaping everlasting and unspeakable fruits both in body and soul. For there is no condemnation to those that are really in CHRIST JESUS. “Whether _Paul_ or _Apollos_, or life or death, all is yours if you are CHRIST’s, for CHRIST is GOD’s.” My brethren, my heart is enlarged towards you! O think of the love of CHRIST in dying for you! If the LORD be your righteousness, let the righteousness of your LORD be continually in your mouth. Talk of, O talk of, and recommend the righteousness of CHRIST, when you lye down, and when you rise up, at your going out and coming in! Think of the greatness of the gift, as well as of the giver! Shew to all the world, in whom you have believed! Let all by your fruits know, that the LORD is your righteousness, and that you are waiting for your LORD from heaven! O study to be holy, even as he who has called you, and washed you in his own blood, is holy! Let not the righteousness of the LORD be evil spoken of through you. Let not JESUS be wounded in the house of his friends; but grow in grace, and in the knowledge of our LORD and Saviour JESUS CHRIST, day by day. O think of his dying love! Let that love constrain you to obedience! having much forgiven, love much. Be always asking, What shall I do, to express my gratitude to the LORD, for giving me his righteousness? Let that self-abasing, GOD-exalting question be always in your mouths; “Why me, LORD? why me?” why am I taken, and others left? why is the LORD my righteousness? why is he become my salvation, who have so often deserved damnation at his hands?

My friends, I trust I feel somewhat of a sense of GOD’s distinguishing love upon my heart; therefore I must divert a little from congratulating you, to invite poor christless sinners to come to him, and accept of his righteousness, that they may have life.

Alas, my heart almost bleeds! What a multitude of precious souls are now before me! how shortly must all be ushered into eternity! and yet, O cutting thought! was GOD now to require all your souls, how few, comparatively speaking, could really say, the LORD _our_ righteousness!

And think you, _O sinners_, that you will be able to stand in the day of judgment, if CHRIST be not your righteousness! No, that alone is the wedding-garment in which you must appear. O christless sinners, I am distressed for you! the desires of my soul are enlarged. O that this may be an accepted time! that the LORD may be your righteousness! For whither would you flee, if death should find you naked? Indeed there is no hiding yourselves from his presence. The pitiful fig-leaves of your own righteousness will not cover your nakedness, when GOD shall call you to stand before him. _Adam_ found them ineffectual, and so will you. O think of death! O think of judgment! Yet a little while, and time shall be no more; and then what will become of you, if the LORD be not your righteousness? Think you that CHRIST will spare you? No, he that formed you, will have no mercy on you. If you are not of CHRIST, if CHRIST be not your righteousness, CHRIST himself shall pronounce you damned. And can you bear to think of being damned by CHRIST? Can you bear to hear the LORD JESUS say to you, “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.” Can you live, think you, in everlasting burnings? Is your flesh brass, and your bones iron? what if they are? hell-fire, that fire prepared for the devil and his angels, will heat them through and through. And can you bear to depart from CHRIST? O that heart-piercing thought! Ask those holy souls, who are at any time bewailing an absent GOD, who walk in darkness, and see no light, though but a few days or hours; ask them, what it is to lose a sight and presence of CHRIST? See how they seek him sorrowing, and go mourning after him all the day long! And, if it is so dreadful to lose the sensible presence of CHRIST only for a day, what must it be to be banished from him to all eternity?

But thus it must be, if CHRIST be not your righteousness. For GOD’s justice must be satisfied; and, unless CHRIST’s righteousness is imputed and applied to you here, you must hereafter be satisfying the divine justice in hell-torments eternally; nay, CHRIST himself shall condemn you to that place of torment. And how cutting is that thought! Methinks I see poor, trembling, christless wretches, standing before the bar of GOD, crying out, LORD, if we must be damned, let some angel, or some archangel, pronounce the damnatory sentence: but all in vain. CHRIST himself shall pronounce the irrevocable sentence. Knowing therefore the terrors of the LORD, let me persuade you to close with CHRIST, and never rest till you can say, “the LORD our righteousness.” Who knows but the LORD may have mercy on, nay, abundantly pardon you? Beg of GOD to give you faith; and, if the LORD gives you that, you will by it receive CHRIST, with his righteousness, and his All. You need not fear the greatness or number of your sins. For are you sinners? so am I. Are you the chief of sinners? so am I. Are you backsliding sinners? so am I. And yet the LORD (for ever adored be his rich, free and sovereign grace) the LORD is my righteousness. Come then, _O young men_, who (as I acted once myself) are playing the prodigal, and wandering away afar off from your heavenly Father’s house, come home, come home, and leave your swines trough. Feed no longer on the husks of sensual delights: for CHRIST’s sake arise, and come home! your heavenly Father now calls you. See yonder the best robe, even the righteousness of his dear Son, awaits you. See it, view it again and again. Consider at how dear a rate it was purchased, even by the blood of GOD. Consider what great need you have of it. You are lost, undone, damned for ever, without it. Come then, poor, guilty prodigals, come home: indeed, I will not, like the elder brother in the gospel, be angry; no, I will rejoice with the angels in heaven. And O that GOD would now bow the heavens, and come down! Descend, O Son of GOD, descend; and, as thou hast shewn in me such mercy, O let thy blessed Spirit apply thy righteousness to some young prodigals now before thee, and clothe their naked souls with thy best robe!

But I must speak a word to you, _young maidens_, as well as young men. I see many of you adorned, as to your bodies: but are not your souls naked? Which of you can say, the Lord is my righteousness? which of you was ever solicitous to be dressed in this robe of invaluable price, and without which you are no better than whited sepulchres in the sight of GOD? Let not then so many of you, young maidens, any longer forget your chief and only ornament. O seek for the LORD to be your righteousness, or otherwise burning will soon be upon you, instead of beauty!

And what shall I say to you of a middle age, you _busy merchants_, you _cumbered Martha’s_, who, with all your gettings, have not yet gotten the LORD to be your righteousness? Alas! what profit will there be of all your labour under the sun, if you do not secure this pearl of invaluable price? this one thing, so absolutely needful, that it only can stand you in stead, when all other things shall be taken from you. Labour therefore no longer so anxiously for the meat which perisheth, but henceforward seek for the LORD to be your righteousness, a righteousness that will entitle you to life everlasting. I see also many _hoary heads_ here, and perhaps the most of them cannot say, the LORD is my righteousness. O gray-headed sinners, I could weep over you! your gray hairs, which ought to be your crown, and in which perhaps you glory, are now your shame. You know not that the LORD is your righteousness: O haste then, haste ye, aged sinners, and seek an interest in redeeming love! Alas, you have one foot already in the grave, your glass is just run out, your sun is just going down, and it will set and leave you in an eternal darkness, unless the LORD be your righteousness! Flee then, O flee for your lives! be not afraid. All things are possible with GOD. If you come, though it be at the eleventh hour, CHRIST JESUS will in no wise cast you out. Seek then for the LORD to be your righteousness, and beseech him to let you know, how it is that a man may be born again when he is old! But I must not forget the _lambs_ of the flock. To feed them was one of my LORD’s last commands. I know he will be angry with me, if I do not tell them, that the LORD may be _their_ righteousness; and that of such is the kingdom of heaven. Come then, ye little children, come to CHRIST; the LORD CHRIST shall be _your_ righteousness. Do not think, that you are too young to be converted. Perhaps many of you may be nine or ten years old, and yet cannot say, the LORD is our righteousness; which many have said, though younger than you. Come then, while you are young. Perhaps you may not live to be old. Do not stay for other people. If your fathers and mothers will not come to CHRIST, do you come without them. Let children lead them, and shew them how the LORD may be _their_ righteousness. Our LORD JESUS loved little children. You are his lambs; he bids me feed you. I pray GOD make you willing betimes to take the LORD for your righteousness.

Here then I could conclude; but I must not forget the _poor negroes_; no, I must not. JESUS CHRIST has died for them, as well as for others. Nor do I mention you last, because I despise your souls, but because I would have what I shall say, make the deeper impression upon your hearts. O that you would seek the LORD to be your righteousness! Who knows but he may be found of you? For in JESUS CHRIST there is neither male nor female, bond nor free; even you may be the children of GOD, if you believe in JESUS. Did you never read of the eunuch belonging to the queen of _Candace_? a negro like yourselves. He believed. The LORD was his righteousness. He was baptized. Do you also believe, and you shall be saved. CHRIST JESUS is the same now as he was yesterday, and will wash you in his own blood. Go home then, turn the words of the text into a prayer, and intreat the LORD to be _your_ righteousness. Even so, come LORD JESUS, come quickly, into all our souls! _Amen_, LORD JESUS, _Amen_ and _Amen_!

SERMON XV.

The Righteousness of CHRIST, an everlasting Righteousness.

DANIEL ix. 24.

_And to bring in everlasting Righteousness._

ON reading these words, I cannot help addressing you in the language of the angels to the poor shepherds, who kept watch over their flocks by night, “Behold, I bring you glad tidings of great joy,” such tidings, that if we have ears to hear, if we have eyes to see, and if our hearts have indeed experienced the grace of GOD, must cause us to cry out with the Virgin _Mary_, “My soul doth magnify the LORD, and my spirit doth rejoice in GOD my Saviour.” The words which I have read to you, are part of one of the most explicit revelations that was given of JESUS CHRIST, before he made his public entrance into this our world. It has been observed by some, and very properly too, that it is one mark of the divine goodness to his creatures, that he is pleased to let light come in gradually upon the natural world. If the sun from midnight darkness, was immediately to shine forth in his full meridian blaze, his great splendor would be apt to dazzle our eyes, and strike us blind again: but GOD is pleased to make light come gradually in, and by that means we are prepared to receive it. And as GOD is pleased to deal with the natural, so he has dealt with the moral, with the spiritual world. The LORD JESUS CHRIST did not appear in his full glory all at once, but as the sun rises gradually, so did the LORD JESUS, the Sun of righteousness, rise gradually upon men, with healing under his wings. Hence it was, that our first parents had nothing to fix their faith upon, but that first promise, “The seed of the woman shall bruise the serpent’s head.” And in future ages, at sundry times, and after divers manners, GOD was pleased to speak to our fathers by the prophets, before he spake to us in these last days by his son; and the prophets that were more peculiarly dear to GOD, it should seem had more peculiar and extraordinary revelations vouchsafed to them, concerning JESUS CHRIST.

It is plain from the accounts we have in Scripture, that the Prophet _Daniel_ was one of these; he is stiled by the angel, not only a “man that was beloved,” but a “man that was _greatly_ beloved,” or as it is in the margin of your bibles, “he was a man of desires,” of large and extensive desires to promote the glory of GOD; he was a desirable man, a man that did much good in his generation, and therefore his life was much to be desired by those who loved GOD. The words which I have chosen for the subject of our present meditation, contain part of a revelation made to this man. If you look back to the beginning of this chapter, you will find how the good man was employed, when GOD was pleased to give him this revelation; verse 2. “In the first year of _Darius_’s reign, I _Daniel_ understood by books the number of the years, whereof the word of the LORD came to _Jeremiah_ the prophet, that he would accomplish seventy years in the desolations of _Jerusalem_.” _Daniel_ was a great man, and withal a good man; great as he was, it seems he was not above reading his Bible; he made the Bible his constant study; for it is the Bible we are to understand by what is here termed books, and elsewhere, the scriptures of truth. He found, that the time for GOD’s people being delivered from the captivity, was now at hand. Well, one would have thought, that therefore _Daniel_ needed not to pray; but this, instead of retarding, quickened him in his prayers: and therefore we are told in the third verse, “I set my face unto the LORD GOD, to seek by prayer and supplications, with fasting and sackcloth, and ashes.” It is beautifully expressed: “he set his face,” as though he was resolved never to let his eye go off GOD, till GOD was pleased to give him an answer; he was resolved, _Jacob_-like, to wrestle with the LORD GOD, until GOD should be pleased to give him the desired blessing. We are told in the fourth verse, that “he prayed unto the LORD, and made confession,” not only of his own sins, but the sins of his people. And when ye retire home to your houses, before ye go to bed, I would recommend to you the reading of this prayer; every word of it bespeaks his exceeding concern for the public good. It would take me up too much time, was I to make such observations as indeed the prayer deserves; to bring you sooner to the words of the text, let us go forward to the twentieth verse, and there you will find the success that _Daniel_ met with, when praying. Says he, “while I was praying and confessing my sin, and the sin of my people _Israel_, and presenting my supplication before the LORD my GOD, for the holy mountain of my GOD; yea, while I was speaking in prayer, even the man _Gabriel_, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.” The manner in which _Daniel_ expresses himself, is very emphatical: “While I was _speaking in prayer_;” implying, that GOD suffers us, when we draw near to him by faith in prayer, to lay all our complaints before him; he suffers us to speak unto, and talk with him, as a man talketh with his friend. _Daniel_ at this time too was making _confession_ one part of his prayer; for we are never, never in a better frame to receive answers from above, than when we are humbling ourselves before the LORD. He was not only confessing his own sins, but he was confessing the sins of his people; he was praying for those, who perhaps seldom prayed for themselves; “while I was speaking in prayer, the man _Gabriel_:” which word, by interpretation, signifies _the strength of_ GOD; a very proper name, says Bishop _Hall_, for that angel who was to come and bring the news to the world, of the GOD of strength, the LORD JESUS CHRIST. This angel is here represented as flying, and as flying swiftly; to show us how willing, how unspeakably willing those blessed spirits are, to bring good news to men. And it is upon this account, I suppose, that we are taught by our LORD to pray, “that GOD’s will may be done by us on earth, as it is done in heaven,” that we may imitate a little of that alacrity and vigour, which angels employ, when they are sent on errands for GOD.

Well, here is not only mention made of the angel’s flying swiftly, but there is mention made of the time that he came; “He came and touched me, about the time of the evening oblation,” that is, about three o’clock in the afternoon; at this time there was a sacrifice made to GOD, and this sacrifice was in a peculiar manner a type of the LORD JESUS, who in the evening of the world was to become a sacrifice for sinners. We are told in the 22d verse, what message this angel delivered, “He informed me, and talked with me, and said, O _Daniel_, I am now come forth to give thee skill and understanding; at the beginning of thy supplication, the commandment came forth, and I am come to show thee, for thou art greatly beloved, therefore understand the matter, and consider the vision.” This passage, with such-like passages of scripture, hath often comforted my soul, and may comfort the hearts of all GOD’s people. There are a great many of you, perhaps, have prayed, and prayed again to GOD, and probably you do not find any answer given you: you pray for an enlarged heart, you pray for comfort, you pray for deliverance; GOD is pleased to withhold it for a while; then the devil strikes in, and says, GOD has shut out your prayers, GOD will never hear, GOD will never regard you, therefore pray no more. But, my dear friends, this is a mistake; a thousand years are with GOD as one day; and the LORD JESUS has bid us, “to pray always, and not faint.” You may have had your prayers heard, the very moment they went out of your lips, though it may not please your GOD, (and it may not be proper for you) to let you know that they are heard. “At the beginning of thy supplication, the commandment went forth;” and this very angel some hundred years after, told _Zacharias_, that his prayer was heard; a prayer for what? a prayer for a child; it could not be supposed that at the very time _Zacharias_ was praying for a child; but his prayer he had put up forty years before, GOD was pleased to answer so long afterwards.

But to proceed with _Gabriel_’s declaration, verse 24. “Seventy ♦weeks are determined upon thy people, and upon thy holy city, to finish transgression, to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness,” I do not intend to trouble you about the critical exposition of these _seventy weeks_; commentators are divided exceedingly upon this subject; some of them explain them one way, and some another, and perhaps we shall never know till the day of judgment, till the glorious day spoken of in the New Testament, which are right. My intention is to dwell upon this particular part of the angel’s message, that some one person was to do something _unspeakable_ for GOD’s people, even “to bring in an everlasting righteousness.”

♦ “years” replaced with “weeks”

If you want to know who was the person that was to do this, look to the 26th verse, and you will find the person mentioned, the LORD JESUS CHRIST: “after threescore and two weeks shall the _Messiah_ be cut off, but not for himself:” he is the person spoken of, he was “to put an end to sin, to make reconciliation for iniquity, and to bring in everlasting righteousness.”

From these important words, I shall endeavour,

_First_, To shew you what we are to understand by the word, “Righteousness.”

_Secondly_, I shall endeavour to shew you, upon what account it is, that the righteousness mentioned in the text, is called an “everlasting righteousness.”

_Thirdly_, I shall shew, what we are to understand by “bringing it in.” And,

Then speak a word to saints and sinners. And while I am speaking to your ears, may GOD, for the LORD JESUS CHRIST’s sake, speak to your hearts!

_First_, To explain what we are to understand by the word, “righteousness.” If I was to ask some people what we are to understand by the word, righteousness; if the person was an _Arminian_, or an enemy to the doctrine of free grace, he would answer me, it signifies what we commonly call _moral honesty_, or doing justice between man and man. And, indeed, in various passages of scripture, the word righteousness has no other meaning, at least, it bears that meaning. I suppose, we are to understand it in this sense, when we are told, that _Paul_, preaching before _Felix_, “reasoned of temperance, of righteousness, and of a judgment to come.” _Felix_ had been a very unrighteous and unjust man, and therefore, to convince him of his wickedness, to alarm his conscience, to put him upon seeking help in the LORD JESUS, _Paul_ preached not only of temperance, (for _Felix_ had been a very intemperate man) but he preached to him of righteousness, of the necessity of doing justice, because he had been an unjust man; and he puts before him the judgment to come, in order to make him fly to JESUS CHRIST for deliverance from the bad consequences of that judgment; and there are other places of scripture, where the word righteousness may be understood in this sense.

It likewise signifies inward holiness, wrought in us by the blessed Spirit of GOD. But, I believe, the word righteousness in my text signifies, what, I trust most, I should be glad if I could say, all who attend this night, will be glad to hear of: What is that? It is what all reformed divines, that have clear heads and clear hearts, call an _imputed righteousness_, or the righteousness of the LORD JESUS CHRIST to be imputed to poor sinners upon their believing: and, if you ask me, what I mean by an imputed righteousness; not to shoot over your heads, but rather, if GOD shall be pleased to make me, to reach your hearts, I will tell you, by this word “righteousness,” I understand all that CHRIST hath done, and all that CHRIST hath suffered: or, to make use of the term generally made use of by sound divines, “CHRIST’s active, and CHRIST’s passive obedience;” put these two together, and they make up the righteousness of the LORD JESUS CHRIST. My dear friends, thus stood the case between GOD and man: at first GOD made man upright. _Moses_ gives us a short, but never was so full a description of the origin and nature of man given by any other but himself. “In the image of GOD made he man,” says that sacred historian, being inspired by the Spirit of GOD. GOD said, and it was done; GOD commanded, and the world arose before him; “Let there be light,” and instantaneously behold light appeared: but when that lovely, that divine, that blessed creature Man, the Lord of the creation, GOD’s vicegerent, was to be made, GOD calls a council, and says, “Let us make man after our own image.” Now, this image is to be understood, no doubt, in respect of man’s soul; for GOD being no corporeal substance, man could not be made after his image that way. Well, in this condition GOD made man. _Adam_ stood as our representative. _Adam_ and _Eve_ had but one name originally, “GOD made man, and called their name _Adam_.” GOD left _Adam_ to his own free will; he was pleased to enter into a covenant with him, which, indeed, is an amazing instance of GOD’s condescension. GOD might have ordered man to do so and so, and not made him any promise of a reward: but the great Creator was pleased to promise him, that if he performed an unsinning obedience, if he abstained from eating a particular tree, that he and his posterity should live for ever; but if He broke that command, in the day that he ate thereof, he and all his posterity were to die. Now, I verily believe, had you and I been there present, however some people may object against GOD’s severity, in imputing _Adam_’s sin to us; yet I believe, if you and I, and all the world had been present, we should have heartily come into this agreement. Supposing GOD had called the whole creation together, and had said, “Ye, my creatures, I have made here a man after my own image, I have breathed into him the breath of life, I have caused him to become a living soul, I have filled him with righteousness and true holiness; he has not the least propensity to sin, only he is a fallible and mutable creature; all that I desire of this man is, that he abstain from yonder tree: I have given to him all the trees of the garden, I have made him, and planted for him a garden with mine own right hand, I desire he may abstain from plucking yonder fruit: Will ye stand or fall by this man, will ye let him be your representative, will ye be content that his obedience or disobedience be imputed to you?” If we had been all there, every one of us would have said, “LORD GOD, we will let him be our representative;” the terms were so easy, the improbability of his falling was so exceeding great, that I believe every one of us should have all put our hand to the covenant. And supposing us alive, and that we had agreed to that covenant, who is that man or woman that could find fault with GOD’s imputing _Adam_’s sin to us. Well, my friends, GOD made man in this condition; the devil envied his happiness; it is supposed by some, that man was made to supply the places of the fallen angels. But the devil envied man, and had leave to tempt him; _Eve_ soon reached out her hand and plucked of the forbidden fruit, and afterwards _Adam_ transgressed also; and from that very moment, to make use of Mr. _Boston_’s words, “Man’s name was _Ichabod_,” the glory of the LORD departed from him. _Adam_ and _Eve_ then fell: you, and I, and all their posterity (whom they represented) fell in them. Mankind had but one neck; and GOD might have served mankind, as _Caligula_ would have served _Rome_, according to his own words, “I wish it had but one neck, and I would cut it off with one blow.” GOD, if he pleased, might have sent us all to hell. Here _Calvin_ represents GOD’s attributes as struggling one with another; Justice saying to GOD, seeing Justice had framed the sanction, “Is the law broken, damn the offender, and send him to hell.” The mercy of GOD, his darling attribute, cries out, “Spare him, spare him.” The wisdom of GOD contrives a way, that justice might be satisfied, and yet mercy be triumphant still. How was that? The LORD JESUS interposes, the days-man, the dear Redeemer! he saw GOD wielding his flaming sword, and his hand taking hold of vengeance; the LORD JESUS CHRIST saw the sword ready to be sheathed in the blood of the offender; when no eye could pity, when no angel or archangel could rescue, just as GOD was, as it were, about to give the fatal blow, just as the knife was put to the throat of the offender, the Son of GOD, the eternal Logos, says, “Father, spare the sinner; let him not die; Father, Father, O hold thy hand, withdraw thy sword, for I come to do thy will; man has broken thy law, and violated thy covenant: I do not deny but man deserves to be damned for ever; but, Father, what _Adam_ could not do, if thou wilt prepare me a body, I in the fulness of time will go, and die for him; he has broken thy law, but I will go and keep it, that thy law may be honoured; I will give a perfect unsinning obedience to all thy commandments; and that thou mayst justify ungodly creatures, I will not only go down and obey thy law, but I will go down and bleed; I will go down and die: here I am; I ♦will step in between thee and sinners, and be glad to have thy sword sheathed in my heart’s blood for them.”

♦ duplicate word “will” removed

In the fulness of time descends the eternal Logos, “In the fulness of time GOD sent forth his Son made of a woman, made under the law, to redeem them that are under the law from the curse of it, being made a curse for us.” The LORD JESUS CHRIST being cloathed in human nature, fulfilled all righteousness; he submitted to every institution of GOD, and was pleased to obey the whole moral law; and afterwards, O can we think of it, O can you hear of it, without a heart leaping with joy, at last the LORD JESUS bled and died! and when he was just expiring, just as he was about to bow down his head, and give up the ghost, what do ye think he said? He said, “It is finished!” As much as to say, “Now the arduous work, the difficult task I had undertaken, blessed be GOD, is now completely over; all the demands of the law are finished; now GOD’s justice is satisfied; now a new and living way is opened by my blood to the holiest of all for poor sinners.”

So that when CHRIST’s righteousness is here spoken of, we are to understand “CHRIST’s obedience and death,” all that CHRIST has done, and all that CHRIST has suffered for an elect world, for all that will believe on him. And blessed be GOD for this righteousness! blessed be GOD for the epithet which in the text is put to this righteousness; it might be called a _blessed_ righteousness, it might be called a _glorious_ righteousness; it might be called an _invaluable_ righteousness; but the angel calls it an _everlasting righteousness_; GOD give you to take the comfort of it!

_Secondly_, I am now to shew, on what account, this righteousness is here called an _everlasting_ righteousness; and pray why do you think is CHRIST’s righteousness called an everlasting righteousness?

I suppose it is called an everlasting righteousness,

_First_, Because CHRIST’s righteousness was intended by the great GOD to extend to mankind even from eternity. All of you know, that old love is the best love. When we have an old acquaintance, a friend, that has loved us for many years, indeed that love is sweet: though we may love new friends, yet when an old friend and a new friend meet together, we may say, that the old is better. Now this should endear GOD to us, to think that from all the ages of eternity GOD had thoughts of you; GOD intended the LORD JESUS CHRIST to save your souls and mine: hence it is, that GOD, to endear _Jeremiah_ to him, tells him, I have loved thee with an everlasting love. Hence it is, that the LORD JESUS, when he calls his elect people up to heaven, says, “Come, ye blessed of my Father;” what follows? “receive the kingdom prepared for you;” how long? “from the foundation of the world.” All that we receive in time; all the streams that come to our souls, are but so many streams flowing from that inexhaustible fountain, GOD’s electing, GOD’s sovereign, GOD’s distinguishing, GOD’s everlasting love; and, therefore, the righteousness of JESUS CHRIST may properly be called an everlasting righteousness, because GOD intended it from everlasting.

_Secondly_, It is called an everlasting righteousness, because the efficacy of CHRIST’s death took place immediately upon _Adam_’s fall. Christianity, in one sense, is as old as the creation. Great Professor _Franck_, of _Germany_, says, “That CHRIST is the sum and substance of all righteousness.” Mr. _Henry_ observes, “That the LORD JESUS CHRIST is the treasure hid in the field of the Old Testament, under the types and shadows of the _Mosaic_ dispensation.” We have the Sun of Righteousness shining in his full meridian in the New Testament dispensation. Now the righteousness of JESUS CHRIST, may be called an everlasting righteousness, because all the saints that have been saved, or that ever will be saved, are all saved by the righteousness of CHRIST. A great many censorious people are mighty inquisitive to know, what will become of the heathens, that never heard of JESUS CHRIST. I would say to such persons, as the LORD JESUS CHRIST did to another curious enquirer, “What is that to thee? follow thou me.” Pray, for what should you and I trouble ourselves about the heathens? Are not we heathens? It is too true, that we have too much of the heathens temper and practice with us. But why should we lose our time in enquiring about what will become of the heathen, and not rather enquire what will become of our own souls? We may be sure GOD will deal with heathens according to their light: if he has given them no revelation, they will not be judged by a revelation; if they have not had a law, they will be judged without law. But as for the _Jews_ and _Gentiles_, who have the gospel revealed to them, however Deists may argue contrary to it; however they may set up reason in opposition to divine revelation; we may be sure none were ever saved, or will be saved, but by the righteousness of CHRIST. It was through faith in him, that _Abel_ was saved; it was through the sacrifice of JESUS CHRIST, that _Abraham_ was accepted, and that all the prophets of old were accepted; and there is none other name given under heaven, whereby we can be saved, but that of CHRIST. And therefore, since persons under the law, and under the gospel, are to be saved only through CHRIST; therefore, CHRIST’s righteousness may properly be called an everlasting righteousness. But this is not all.

_Thirdly_, The righteousness of JESUS CHRIST, is not only to be called an everlasting righteousness, because that all persons under the law, and all persons under the gospel, are saved by it; but because the efficacy thereof, blessed be GOD for it! is to continue till time shall be no more. Blessed be GOD for JESUS CHRIST! the efficacy of whose blood, death, and atonement, is as great and as effectual now to the salvation of poor sinners, as when he bowed his blessed head, and gave up the ghost: “JESUS CHRIST is the same yesterday, to-day, and for ever;” and whosoever believes on him now, whosoever comes to, and accepts of him, shall now see his power, shall taste of his grace, and shall be actually saved by him, the same as if he had been in company with those who saw him expiring.

_Fourthly_, CHRIST’s righteousness may be called an everlasting righteousness, because the benefit of it is to endure to everlasting life. Indeed, some people tell us, that a person may be in CHRIST to-day, and go to the devil to-morrow: but, blessed be GOD, ye have not so learned CHRIST! No, my dear friends, thanks be to GOD for that divine text, “There is now no condemnation to them that are in CHRIST JESUS.” Though GOD’s people may fall foully; and though many are full of doubts and fears, and say, “One day I shall fall by the hands of _Saul_;” however ye may say in your haste, “All men are liars;” however your poor souls may be harassed, yet no wicked devil, nor your own depraved heart, shall be able to separate you from the love of GOD: GOD has loved you, GOD has fixed his heart upon you, and having loved his own, he loves them unto the end. The LORD of life and of glory, the blessed JESUS, will never cease loving you, till he hath loved and brought you to heaven; when he will rejoice, and say, “Behold me, O my Father, and the dear children that thou hast given me; thou gavest them me; thine they were, I have bought them with my blood, I have won them with my sword and with my bow, and I now will wear them as so many jewels of my crown.” Therefore, JESUS CHRIST’s righteousness may be called an everlasting righteousness, because those who once take hold of, and are interested in it, shall be saved everlastingly by CHRIST: “It is GOD that justifies us, (says St. _Paul_) who is he that condemneth? It is CHRIST that died, yea rather that is risen again.” He gives devils the challenge, “O death, where is thy sting, O grave, where is thy victory? Who shall separate us from the love of GOD? I am persuaded that neither death nor life, neither principalities nor powers, nor any other creature, shall ever be able to seperate us from the love of GOD, which is in CHRIST JESUS our LORD.” Those whom GOD justifies, he also glorifies. And because CHRIST lives, blessed be GOD, we shall live also. I know not what you may say; but though I trust I have felt the grace of CHRIST, yet I find that I have as much need to come to CHRIST every day for fresh strength, as if I had never believed before: and if I was to depend upon my own faithfulness, and not the faithfulness of the Son of GOD, I am sure I should soon desert the LORD JESUS CHRIST. But glory be to GOD, he is faithful that hath promised! Glory be to GOD, our salvation depends not upon our own free will, but upon GOD’s free grace! Here is a sure bottom; the believer may build upon it; let the storms blow as long and as high as they please, they may make the poor creature tremble, but blessed be GOD, they never shall be able to take him off the foundation; though they may shake him, they shall only shake off his corruption: and I believe all that fear GOD, will be glad to part with it. On all these accounts, CHRIST’s righteousness may be called an everlasting righteousness.

III. It is said, in my text, that JESUS was to bring it in. What are we to understand by his bringing it in? Our LORD’s promulgating and proclaiming it to the world. Indeed, it was brought in under the law; but then it was brought in under types and shadows, and most of the _Jews_ looked no further. But JESUS CHRIST brought life and immortality to light by the gospel. The light of _Moses_ was only twilight; the light of the gospel, is like the sun at noon-day, shining in his full meridian. Therefore, JESUS CHRIST may be said to bring in this everlasting righteousness, because he proclaimed it to the world, and commanded it to be preached, that GOD sent his Son into the world, that the world through him might be saved.

Again, The LORD JESUS CHRIST brought in this righteousness, as he wrought it out for sinners upon the cross. Some Antinomians, for want of a proper distinction, run into a grievous error, telling us, Because GOD intended to justify by the righteousness of JESUS CHRIST, therefore man is justified from all eternity: which is absurd: a person cannot be justified, till he is actually existing; therefore, though man is justified, as it lies in GOD’s mind from all eternity, yet it was not actually brought in till the LORD JESUS CHRIST pronounced those blessed words, “It is finished;” the grand consummation! then JESUS brought it in. A new and a living way was to be opened to the Holy of Holies, for poor sinners, by the blood of CHRIST. But I do not think that the expression, _brought in_, is to be limited to this sense, though I suppose it is the primary one; it implies not only CHRIST’s bringing it into the world, as promulgating, and having it written in the word of GOD, and as having wrought it out for sinners in his life, and on the cross; but he brings it in, in a manner, which, I pray GOD may take place this night; I mean, bringing it, by his blessed Spirit, into poor believers hearts. All that CHRIST hath done, all that CHRIST hath suffered, all CHRIST’s active obedience, all CHRIST’s passive obedience, will do us no good, unless by the Spirit of GOD, it is brought into our souls. As one expresses it, “An unapplied CHRIST is no CHRIST at all.” To hear of a CHRIST dying for sinners, will only increase your damnation, will only sink you deeper into hell, unless we have ground to say, by a work of grace wrought in our hearts, that the LORD JESUS hath brought this home to us. Hence it is, that the Apostle, speaking of CHRIST, says, “Who loved me, and gave himself for me.” O that dear, that great, that little, but important word, _me_. Happy they, who can adopt the Apostle’s language! Happy they that can apply it to their own heart; and when they hear that CHRIST has brought in an everlasting righteousness, can say, Blessed be GOD, it is brought in by the blessed Spirit to my soul!

Are there any here that can go along with me on this doctrine? But why do I ask this question, when preaching to numbers, who, I hope, have tasted of the grace of GOD long ago? I do not know; I cannot distinguish you; you are just like other people, as to your looks and habits; but if I do not, and if your neighbours cannot know you, that great GOD, in whose presence you are, knows you; He, before whose tribunal we are shortly to appear, knows you. If CHRIST JESUS hath brought his everlasting righteousness into your heart; if it is applied by the Spirit of GOD to your soul, what shall I say to you? I will say as the Angel to _John_, “Come up hither,” thou child of GOD! Come up hither, thou son, thou daughter of _Abraham_! Come and join with me, in calling upon angels and archangels, in calling upon the spirits of just men made perfect, to help thee to praise that loving Redeemer, that has brought in an everlasting righteousness. O was ever love like this! When _Abraham_ was about to offer up his son, GOD said, “Now I know that thou lovest me, since thou hast not withheld thy son, thine only son from me.” Now may each child of GOD say, “Now, O GOD, I know that thou hast loved me, since thou hast not withheld thy Son, thy dear Son, the LORD JESUS CHRIST, from dying for me.” If thou hast got CHRIST brought into thy soul by faith, O look forward, look towards a happy eternity; O look towards those everlasting mansions, into which GOD will bring thee after death. My dear friends, I could say much from this text to comfort GOD’s people: But

I must address myself to you, poor souls, who cannot say, that this righteousness has been brought home to your souls; but if it was never brought home before, may GOD, for the LORD JESUS CHRIST’s sake, bring it home now! Are any of you depending upon a righteousness of your own? Do any of you here, think to save yourselves by your own doings? I say to you, as the Apostle said to one that offered money for a power to confer the gift of the Holy Ghost, your righteousness shall perish with you. Poor miserable creatures! What is there in your tears? what in your prayers? what in your performances, to appease the wrath of an angry GOD? Away from the trees of the garden; come, ye guilty wretches, come as poor, lost, undone, and wretched creatures, and accept of a better righteousness than your own. As I said before, so I tell you again, the righteousness of JESUS CHRIST is an everlasting righteousness: it is wrought out for the very chief of sinners. Ho, every one that thirsteth, let him come and drink of this water of life freely. Are any of you wounded by sin? Do any of you feel you have no righteousness of your own? Are any of you perishing for hunger? Are any of you afraid ye will perish for ever? Come, dear souls, in all your rags; come, thou poor man; come, thou poor, distressed woman; you, who think GOD will never forgive you, and that your sins are too great to be forgiven; come, thou doubting creature, who art afraid thou wilt never get comfort; arise, take comfort, the LORD JESUS CHRIST, the LORD of life, the LORD of glory, calls for thee: through his righteousness there is hope for the chief of sinners, for the worst of creatures. What if thou hadst committed all the sins in the world? What if thou hadst committed the sins of a thousand, what if thou hadst committed the sins of a million of worlds? CHRIST’s righteousness will cover, the blood of the LORD JESUS CHRIST will cleanse thee from the guilt of them all. O let not one poor soul stand at a distance from the Saviour. My dear friends, could my voice hold out, was my strength equal to my will, I would wrestle with you; I would strive with arguments, till you came and washed in this blood of the Lamb; till you came and accepted of this everlasting righteousness. O come, come! Now, since it is brought into the world by CHRIST, so in the name, in the strength, and by the assistance of the great GOD, I bring it now to the pulpit; I now offer this righteousness, this free, this imputed, this everlasting righteousness to all poor sinners that will accept of it. For GOD’s sake accept it this night: you do not know but ye may die before to-morrow. How do ye know, but while I am speaking, a fit of the apoplexy may seize, and death arrest you? O my dear friends, where can ye go? where will ye appear? How will ye stand before an angry GOD, without the righteousness of the LORD JESUS CHRIST put upon your souls? Can ye stand in your own rags? Will ye dare to appear before a heart-searching GOD, without the apparel of your elder brother? If ye do, I know your doom: CHRIST will frown you into hell: “Depart, depart, ye cursed, into everlasting fire,” shall be your portion. Think, I pray you, therefore, on these things; go home, go home, go home, pray over the text, and say, “LORD GOD, thou hast brought an everlasting righteousness into the world by the LORD JESUS CHRIST; by the blessed Spirit bring it into my heart!” then, die when ye will, ye are safe; if it be to-morrow, ye shall be immediately translated into the presence of the everlasting GOD: that will be sweet! Happy they who have got this robe on; happy they that can say, “My GOD hath loved me, and I shall be loved by him with an everlasting love!” That every one of you may be able to say so, may GOD grant, for the sake of JESUS CHRIST, the dear Redeemer; to whom be glory for ever. _Amen._

SERMON XVI.

The Observation of the Birth of CHRIST, the Duty of all Christians; or the true Way of keeping Christmas.

MATTHEW i. 21.

_And she shall bring forth a Son, and thou shalt call his Name Jesus: For he shall save his People from their Sins._

THE celebration of the birth of CHRIST hath been esteemed a duty by most who profess christianity. When we consider the condescension and love of the LORD JESUS CHRIST, in submitting to be born of a virgin, a poor sinful creature; and especially as he knew how he was to be treated in this world; that he was to be despised, scoffed at, and at last to die a painful, shameful, and ignominious death; that he should be treated as though he was the off-scouring of all mankind; used, not like the son of a man, and, therefore, not at all like the Son of GOD; the consideration of these things should make us to admire the love of the LORD JESUS CHRIST, who was so willing to offer himself as a ransom for the sins of the people, that when the fulness of time was come, CHRIST came, made of a woman, made under the law: he came according to the eternal counsel of the Father; he came, not in glory or in splendor, not like him who brought all salvation with him: no, he was born in a stable, and laid in a manger; oxen were his companions. O amazing condescension of the LORD JESUS CHRIST, to stoop to such low and poor things for our sake. What love is this, what great and wonderful love was here, that the Son of GOD should come into our world in so mean a condition, to deliver us from the sin and misery in which we were involved by our fall in our first parents! And as all that proceeded from the springs must be muddy, because the fountain was so, the LORD JESUS CHRIST came to take our natures upon him, to die a shameful, a painful, and an accursed death for our sakes; he died for our sins, and to bring us to GOD; he cleansed us by his blood from the guilt of sin, he satisfied for our imperfections; and now, my brethren, we have access unto him with boldness; he is a mediator between us and his offended Father.

Therefore, if we do but consider into what state, and at how great a distance from GOD we are fallen; how vile our natures were; what a depravity, and how incapable to restore that image of GOD to our souls, which we lost in our first parents: when I consider these things, my brethren, and that the LORD JESUS CHRIST came to restore us to that favour with GOD which we had lost, and that CHRIST not only came down with an intent to do it, but actually accomplished all that was in his heart towards us; that he raised and brought us into favour with GOD, that we might find kindness and mercy in his sight; surely this calls for some return of thanks on our part to our dear Redeemer, for this love and kindness to our souls. How just would it have been of him, to have left us in that deplorable state wherein we, by our guilt, had involved ourselves? For GOD could not, nor can receive any additional good by our salvation; but it was love, mere love; it was free love that brought the LORD JESUS CHRIST into our world about 1700 years ago. What, shall we not remember the birth of our JESUS? Shall we yearly celebrate the birth of our temporal king, and shall that of the King of kings be quite forgotten? Shall that only, which ought to be had chiefly in remembrance, be quite forgotten? GOD forbid! No, my dear brethren, let us celebrate and keep this festival of our church, with joy in our hearts: let the birth of a Redeemer, which redeemed us from sin, from wrath, from death, from hell, be always remembered; may this Saviour’s love never be forgotten! but may we sing forth all his love and glory as long as life shall last here, and through an endless eternity in the world above! may we chaunt forth the wonders of redeeming love, and the riches of free grace, amidst angels and archangels, cherubim and seraphim, without intermission, for ever and ever! And as, my brethren, the time for keeping this festival is approaching, let us consider our duty in the true observation thereof, or the right way for the glory of GOD, and the good of immortal souls, to celebrate the birth of our LORD JESUS CHRIST; an event which ought to be had in eternal remembrance.

It is my design to lay down rules for the true keeping of that time of _Christmas_, which is now approaching.

I. I shall shew you when you may be said, not to observe this festival aright.

II. I shall shew you, when your observation and celebrating of this festival is done according to the glory of GOD, and to the true manner of keeping of it.

III. Shall conclude with an exhortation to all of you, high and low, rich and poor, one with another, to have a regard to your behaviour at all times, but more especially, my dear brethren, on this solemn occasion.

I. My brethren, I am to shew when your celebration of this festival is not of the right kind.

And _First_, you do not celebrate this aright, when you spend most of your time in cards, dice, or gaming of any sort.

This is a season, for which there is no more allowance for wasting of your precious time in those unlawful entertainments, than any other. Persons are apt to flatter themselves that they are free and at liberty to spend whole evenings now at cards, at dice, or any diversion whatsoever, to pass away, as they call it, a tedious evening. They can do any thing now to pass away that, which is hastening as fast as thought: time is always upon the wing; it is no sooner present but it is past, and no sooner come but it is gone. And have we so much to do, and so little time to do it in, and yet complain of time lying heavy upon our hands? Have we not the devil and the beast to get out of our souls? Are not our natures to be changed, our corruptions to be subdued, our wills to be brought over to GOD, our hard hearts to be softened, all old things to be done away, and all things to become new in our souls? Is there not all this to be done? And yet we have too much time upon our hands! It is well, that instead of having too much time, it be not found that we have got too little, when we come to die: then we shall wish, my brethren, that we had made more account of our time, that we had improved it for the glory of GOD, and the welfare of our immortal souls.

Good GOD! how amazing is the consideration, that many can go to church in the morning, and take the Sacrament, and come home and spend the afternoon and evening in cards: Is this, my brethren, discerning the LORD’s body? Is this taking the sacrament according to its institution? Is not this a pollution thereof, and making the blood of the covenant an unholy thing.

Therefore, those of you who have made this your practice in times past, let me beseech you, in the bowels of mercy, not to do so any more; for, indeed, it is earthly, it is sensual, it is devilish. Consider what is said of those who eat and drink at the LORD’s table unworthily, that they eat and drink their own damnation: And can they, my brethren, be said to eat and drink any otherwise, who no sooner go from the table of the LORD, but run to the diversions of the devil? Indeed this is exceeding sinful, and displeasing unto the LORD; then forbear those diversions which are so evil in themselves: O be not found in those exercises, and in that pleasure, which you would not be found in when you come to die. Thus, my brethren, you see it is not a right celebration of the birth of the LORD JESUS, to spend it in cards, dice, or any other diversions, which proceed so directly from the devil, and are destructive to all true goodness.

_Secondly_, They cannot be said truly to celebrate this time, who spend their time in eating and drinking to excess.

This is a season when persons are apt to indulge themselves in all manner of luxury: iniquity now abounds apace; nothing is scarcely to be seen but things of the greatest extravagance imaginable; not only for the necessities of the body, but to pamper it in lust, to feed its vices, to make us go on in sin, to be a means for gratifying our carnal appetite; and this is a means to make us forget the LORD of glory. This makes us only fit to do such drudgery, as the devil shall set us about; this is only preparing to run wheresoever the devil sends: this, instead of denying ourselves, is indulging ourselves; this is not, nor cannot be called, a celebration of the birth of our LORD JESUS CHRIST, when we are making ourselves worse than the beasts that perish.

I am not speaking against eating and drinking of the good things of life, but against the eating and drinking of them to excess, because, thus they unqualify us for the service of GOD; and to our fellow-creatures they make us unsociable, and may occasion us to be guilty of saying and acting those things, which we should be ashamed to think of, if we had only eat or drank with moderation.

Therefore, my dear brethren, let me beseech you to set a watch over yourselves; be careful that you do not run into that company which may tempt you to evil; for would a man run himself into danger on purpose? Would a man enter himself into that company, where, before he goes, he knows he shall be exposed to great temptations; and therefore, if you have any reason to think that the company you are going into will be a temptation, I beseech you, by the mercies of GOD in CHRIST JESUS, that you would not run into it.

How can you say, “Lead us not into temptation,” when you are resolved to lead yourselves into it, by running into the occasions of sins. You are commanded to keep from the appearance of evil; and do you do that, by running into the place and company where it is like to be committed? No, this is so far from avoiding, and shunning it, that it is a plain proof to the contrary; therefore, if you are for observing this time, this festival of our church, let it not be done by running to excess; for you plainly see, that those who are guilty thereof, cannot be said properly to celebrate it.

_Thirdly_, Nor can they, my brethren, be said to keep, or rightly observe the commemoration of the birth of our Redeemer, the LORD JESUS CHRIST, who neglect their worldly callings to follow pleasures and diversions.

Alas! many, instead of keeping this time as it ought to be, run into sin with greediness; instead of devoting their time to the LORD, it is only devoted to the devil and their own lusts. How many who thus mispend their time, at this season, lay by the work of their callings for a considerable time, with no other view, but to follow earthly, sensual, and devilish pleasures. If they should go to hear a sermon, or to a society, my brethren, the mouths of all the _Pharisees_ at once are open against them, that they are not only a going to be ruined themselves, but are going to ruin their families too; they think it needless to make so much ado; this is being _righteous over-much_; but you may be as wicked as you please, and they will not cry out; however, when you are _wicked over-much_, by serving the devil and your own pleasures for a week or a month together, then, my brethren, with them you are only taking a little recreation, spending your time in innocent diversions; no one cries out against you, there is no outcry that you are going to be ruined. Again, if you give never so small a matter among the poor people of GOD, for their relief, then you are robbing your families, then you are going to turn madmen, and in a few days will be so methodistically mad, that you are not fit for a polite gentleman’s conversation; but if you spend one hundred times the money in playhouses, &c. on your lusts and pleasures, then you are liked and esteemed as a good friend and companion; but, my dear brethren, these good companions in the world’s account, are never so in the LORD JESUS CHRIST’s. You cannot serve GOD and mammon; you must either lose your lusts, your pleasures, and your delights, or you cannot expect to find favour with GOD; for indeed, and indeed, the ways that too many follow at this time, are sinful, yea, they are exceeding sinful. You see they cannot be said to celebrate this holy time, who thus mispend their precious time to the neglect of their families; such are destroying themselves with a witness.

Thus, my dear brethren, I have shewn you who they are who do not rightly observe this holy festival.

II. I come now, in the second place, to shew you, who they are who do rightly observe, and truly celebrate the birth of our Redeemer.

And I shall shew you who they are in two particulars, directly opposite to the others; and then, my brethren, take your choice: you must choose the one or the other, there is no medium, you must either serve the LORD or Baal; and, therefore, my dear brethren, let me beg of you to consider,

_First_, That those spend their time aright, and truly observe this festival, who spend their hours in reading, praying, and religious conversation.

What can we do to employ our time to a more noble purpose, than reading of what our dear Redeemer has done and suffered; to read, that the King of kings, and the LORD of lords, came from his throne and took upon him the form of the meanest of his servants; and what great ♦things he underwent. This, this is an history worth reading, this is worth employing our time about: and surely, when we read of the sufferings of our Saviour, it should excite us to prayer, that we might have an interest in the LORD JESUS CHRIST; that the blood which he spilt upon mount _Calvary_, and his death and crucifixion, might make an atonement for our sins, that we might be made holy; that we might be enabled to put off the old man with his deeds, and put on the new man, even the LORD JESUS CHRIST; that we may throw away the heavy yoke of sin, and put on the yoke of the LORD JESUS CHRIST. Indeed, my brethren, these things call for prayer, and for earnest prayer too; and O do be earnest with GOD, that you may have an interest in this Redeemer, and that you may put on his righteousness, so that you may not come before him in your filthy rags, nor be found not having on the wedding garment. O do not, I beseech you, trust unto yourselves for justification; you cannot, indeed, you cannot be justified by the works of the law. I intreat that your time may be thus spent; and if you are in company, let your time be spent in that conversation which profiteth: let it not be about your dressing, your plays, your profits, or your worldly concerns, but let it be the wonders of redeeming love: O tell, tell to each other, what great things the LORD has done for your souls; declare unto one another, how you were delivered from the hands of your common enemy, _Satan_, and how the LORD has brought your feet from the clay, and has set them upon the rock of ages, the LORD JESUS CHRIST; there, my brethren, is no slipping; other conversation, by often repeating, you become fully acquainted with, but of CHRIST there is always something new to raise your thoughts; you can never want matter when the love of the LORD JESUS CHRIST is the subject: then let JESUS be the subject, my brethren, of all your conversation.

♦ “thnigs” replaced with “things”

Let your time be spent on him: O this, this is an employ, which if you belong to JESUS, will last you to all eternity. Let others enjoy their cards, their dice, and gaming hours; do you, my brethren, let your time be spent in reading, praying, and religious conversation. Which will stand the trial best at the last day? which do you think will bring most comfort, most peace, in a dying hour? O live and spend your time now, as you will wish to have done, when you come to die.

_Secondly_, Let the good things of life, you enjoy, be used with moderation.

I am not, as the scoffers of this day tell you, against eating and drinking the good things of life; no, my brethren, I am only against their being used to an excess; therefore, let me beseech you to avoid those great indiscretions, those sinful actions, which will give the enemies of GOD room to blaspheme. Let me beseech you, to have a regard, a particular regard to your behaviour, at this time; for indeed the eyes of all are upon you, and they would rejoice much to find any reason to complain of you. They can say things against us without a cause; and how would they rejoice if there was wherewith they might blame us? Then they would triumph and rejoice indeed; and all your little slips, my dear brethren, are, and would be charged upon me. O at this time, when the eyes of so many are upon you, be upon your guard; and if you use the good things of this life with moderation, you do then celebrate this festival in the manner which the institution calls for.

And instead of running into excess, let that money, which you might expend to pamper your own bodies, be given to feed the poor; now, my brethren, is the season, in which they commonly require relief; and sure you cannot act more agreeable, either to the season, to the time, or for the glory of GOD, than in relieving his poor distressed servants. Therefore, if any of you have poor friends, or acquaintance, who are in distress, I beseech you to assist them; and not only those of your acquaintance, but the poor in general. O my dear brethren, that will turn to a better account another day, than all you have expended to please the lust of the flesh, the lust of the eye, or the pride of life. Consider, CHRIST was always willing to relieve the distressed; it is his command also; and can you better commemorate the birth of your king, your Saviour, the LORD JESUS CHRIST, than in obeying one of his commands?

Do not, my dear brethren, be forgetful of the poor of this world; consider, if providence has smiled upon you, and blessed you with abundance of the things of this life, GOD calls for some returns of gratitude from you: be ye mindful of the poor, and when you are so, then you may be said to have a true regard for that time which is now approaching; if you would truly observe this festival, let it be done with moderation, and a regard to the poor of this world.

_Thirdly_, Let me beg of you not to alienate too much of your time from the worldly business of this life, but have a proper regard thereunto, and then you may be said rightly to observe this festival.

GOD allows none to be idle: in all ages business was commended; and therefore do not think that any season will excuse us in our callings: we are not, my brethren, to labour for the things of this life inordinately, but we are to labour for them with all moderation: we are not to neglect our callings; no, we are to regard those places and stations of life, which GOD in his providence has thought convenient for us; and therefore, when you neglect your business to the hurt of your families, whatever pretence you thereby make for so doing, you are guilty of sin; you are not acting according to the doctrine of the gospel, but are breaking the commands of the LORD JESUS CHRIST, both according to his word, and to his own practice.

At this festival, persons are apt to take a little more liberty than usual; and if that time from our vocations is not prejudicial to ourselves or families, and is spent in the service of GOD, and the good of immortal souls, then I do not think it sinful; but there is too much reason to fear, that the time is spent upon our own lusts, and then it is exceeding sinful, it is against our own souls, and it is against the good of our families, and instead of commemorating the birth of our dear Redeemer, we are dishonouring him in the greatest degree possibly we can.

Therefore, enquire strictly into your end and design in spending your time; see, my brethren, whether it proceeds from a true love to your Redeemer, or whether there is not some worldly pleasure or advantage at the bottom: if there is, our end is not right; but if it proceed intirely from love to him that died, and gave himself for us, our actions will be a proof thereof; then our time will be spent, not in the polite pleasures of life, but according to the doctrines and commands of the blessed JESUS; then our conversation will be in heaven: and O that this might be found to be the end of each of you, who now hear me; then we should truly observe this festival, and have a true regard to the occasion thereof, that of CHRIST’s coming to redeem the souls of those which were lost.

Let me now conclude, my dear brethren, with a few words of exhortation, beseeching you to think of the love of the LORD JESUS CHRIST. Did JESUS come into the world to save us from death, and shall we spend no part of our time in conversing about our dear JESUS; shall we pay no regard to the birth of him, who came to redeem us from the worst of slavery, from that of sin, and the devil; and shall this JESUS not only be born on our account, but likewise die in our stead, and yet shall we be unmindful of him? Shall we spend our time in those things which are offensive to him? Shall we not rather do all we can to promote his glory, and act according to his commands? O my dear brethren, be found in the ways of GOD; let us not disturb our dear Redeemer by any irregular proceedings; and let me beseech you to strive to love, fear, honour and obey him, more than ever you have done yet; let not the devil engross your time, and that dear Saviour who came into the world on your accounts, have so little. O be not so ungrateful to him who has been so kind to you; What could the LORD JESUS CHRIST have done for you more than he has? Then do not abuse his mercy, but let your time be spent in thinking and talking of the love of JESUS, who was incarnate for us, who was born of a woman, and made under the law, to redeem us from the wrath to come.

Now to GOD the Father, GOD the Son, &c.

SERMON XVII.

The Temptation of CHRIST.

MATTHEW iv. 1‒11.

_Then was JESUS led up of the spirit into the wilderness, to be tempted of the devil. And when he had fasted forty days and forty nights, he was afterwards an hungered. And when the tempter came to him, he said, If thou be the Son of GOD, command that these stones may be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of GOD. Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, and saith unto him, If thou be the Son of GOD, cast thyself down: for it is written, He shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. JESUS said unto him, It is written again, Thou shalt not tempt the LORD thy GOD. Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them: and saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith JESUS unto him, Get thee hence, Satan: for it is written, Thou shalt worship the LORD thy GOD, and him only shalt thou serve. Then the devil leaveth him, and behold, angels came and ministered unto him._

DEARLY beloved, to-day you are invited to take a walk into the wilderness, to behold, sympathize with, and get instruction and comfort from a Saviour tempted. In the conflict, he approves himself to be GOD’s beloved Son; and the Father gives demonstrable evidence, that with, and in him, he is indeed well pleased. Let us with serious attention consider, when, where, and how, our great _Michael_ fought with and overcame the dragon. The Evangelist _Matthew_ is very particular in relating the preparations for, the beginning, process, and issue of this glorious and important combat.

“Then was JESUS led up of the spirit into the wilderness, to be tempted of the devil.” In the close of the foregoing chapter we are told, that the blessed JESUS had been publicly baptized, and was also solemnly inaugurated to his mediatorial office, by the opening of the heavens, by the Spirit of GOD descending on him like a dove, and by a voice from heaven, saying, “This is my beloved Son, in whom I am well-pleased;” and then it was, when he came from the solemn ordinance of baptism; when he was about to shew himself openly unto _Israel_; when he was full of the Holy Ghost (_Luke_ iv. 1.); even _then_ was he led, with a holy unconstrained violence, as a champion into the field, to engage an enemy, whom he was sure to conquer. But whither is this conqueror led? Into a lonesome, wide, howling wilderness: probably, says Mr. _Henry_, into the great wilderness of _Sinai_; a wilderness, not only lonesome, but inhabited by wild beasts. _Mark_ i. 13. Hither was our LORD led, not only that he might prepare himself by retirement and prayer, but also that he might be alone, and thereby give Satan all the advantages he could desire. In this combat, as well as that of his last agony, “of the people, there was to be none with him.” Neither does he content himself with praying, but he fasts also, and that “forty days and forty nights,” (verse 2.): as _Moses_ and _Elias_ had done, many years before, it may be, in the very same place. All these fasts were miraculous; and therefore, though we are taught hereby, that fasting is a christian duty, yet, to pretend, in an ordinary way, to imitate them, by fasting for so long a term together, is no doubt superstitious, presumptuous, and sinful: but few people, I believe, need such a caution.

During these forty days, we may suppose, our LORD felt no hunger: converse with heaven, to him was instead of meat and drink; but “afterwards he was an hungered;” exceedingly so, no doubt. And now, the important fight begins. For, then “the tempter,” emphatically so called, because he first tempted our first parents to sin, and hath ever since been unwearied in tempting their descendants; then the tempter, who in an invisible manner had been attacking our blessed LORD all the whole forty days, when he saw him hungering, and in such distressing circumstances, came to him, as it should seem, in a visible shape, and probably transformed into the appearance of an angel of light. And what does he tempt him to? To nothing less, than to doubt of his being the Son of GOD. “If thou be the Son of GOD.” What! put an _if_ to this, Satan, after the glorious JESUS had been proved to be GOD’s son, and repeatedly too in such a glorious manner? Surely, thou thyself couldst not but see the heavens opened, and the Spirit descending; surely, thou didst hear the voice that came to him from heaven, immediately after his baptism, saying, “This is my beloved Son:” And dost thou now say unto him, “If thou be the Son of GOD.” Yes; but Satan knew, and believed he was full well; but he wanted to make our LORD to doubt of it. And why? Because he was in such a melancholy situation. As though he had said, “If GOD was thy father, he would never suffer thee to starve to death in a howling wilderness, among wild beasts. Surely, the voice thou lately didst hear, was only a delusion. If thou wast the Son of GOD, especially his beloved Son, in whom he was so pleased, thou wouldst be taken more care of by him.” Thus he attacked our first parents, by suggesting to them hard thoughts of their all-bountiful Creator: “Yea, hath GOD said, Ye shall not eat of every tree in the garden?” “Hath he placed you amidst such a variety of delicious fruits, only to teaze and make you miserable?” And how artfully now does he labour to insinuate himself into our LORD’s affections, as he then did to ingratiate himself with our first parents. “If thou be the Son of GOD, says he, come, prove it, by commanding these stones (a heap of which, probably, lay very near) to be made bread: this will demonstrate thy divinity, and relieve thy pressing necessity at the same time.” Thus, as in all his other temptations, Satan would fain appear to be his very kind friend; but the holy JESUS saw through the disguised enmity of his antagonist; and scorning either to distrust his righteous Father on the one hand, or to work a miracle to please and gratify the devil on the other, although he had the Spirit of GOD without measure, and might have made use of a thousand other ways, yet answers him with a text of scripture: “It is written, that man shall not live by bread alone, but by every word that proceedeth out of the mouth of GOD.” This is a quotation from _Deuteronomy_ viii. 3, and contains a reason given by the great GOD, why he chose to feed the _Israelites_ with manna; that they might learn thereby, man doth not live by bread alone, but by every word that proceedeth out of the mouth of GOD. This our blessed LORD here applies to himself; and his being in the wilderness, made the application of it still more pertinent. _Israel_ was GOD’s son: out of _Egypt_ was he called to sojourn in the wilderness, where he was miraculously supported. And therefore our LORD, knowing that he was typified by this _Israel_, and that, like them, he was now in a wilderness, quotes this scripture as a reason why he should not, at Satan’s suggestion, either despair of receiving help from his Father in his present circumstances, or distrust the validity of his late manifestations, or make use of any unwarrantable means for his present relief. For as GOD was his father, he would, therefore, either in an ordinary way spread a table for him in the wilderness, or support and sustain him, as he did his _Israel_ of old, in some extraordinary way or other without it: “For man shall not live by bread alone, but by every word that proceedeth out of the mouth of GOD.”

Thus is the tempter foiled in the first onset; but he hath other arrows in his quiver, with which he will farther strive to wound the immaculate Lamb of GOD. Since he cannot draw him in either to distrust, or despair, he will now try if he cannot prevail on him to presume. In order to effect this, “He taketh the blessed JESUS up into the Holy City,” or _Jerusalem_, called by our Saviour, the city of the Great King, and here called holy, because the holy temple was in it, and, we would hope, many holy people. This was a populous place, and therefore, would greatly befriend the devil’s design. And not only so, but “he setteth him on a pinnacle,” a battlement or wing, “of the temple,” the top of which was so very high, that, as _Josephus_ observes, it would make a man’s head run giddy to look down from it. And some think this was done at the time of public worship. How the holy JESUS suffered himself to be taken hither; whether he was transported through the air, or whether he followed Satan on foot, is uncertain; but certainly it was an instance of amazing condescension in our LORD, that he should permit so foul a fiend, to carry or lead his holy body about in this manner. Well! Satan hath now gotten him upon the pinnacle of the temple, and still harping upon his old string, “If thou be the Son of GOD, (says he) cast thyself down,” and thereby shew to this large worshipping assembly, (who will assuredly then believe) that thou art GOD’s beloved Son, under the special protection of heaven, and art that Messiah, “who was to come into the world.” This was artful, very artful. But he seems to improve in cunning: for he brings his Bible with him, and backs his temptation with a text of scripture; “For it is written, (says he) he shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.” But is _Saul_ also among the prophets? Does the devil quote scripture, yea, and seemingly such a very apposite one too? I suspect some design, without doubt: for herein, he would mimic our LORD, who, he perceived, intended to fight him with this weapon; and not liking the sharp edge of it, he thought that if he quoted scripture, the LORD JESUS would not employ it against him any more. “It is written, (therefore said he) he shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone: and therefore, since thou art sure of such protection, thou needst not fear to cast thyself down.” This was plausible, and by the length of it, one would be apt to imagine, it was a fair quotation; but Satan takes care, not only to misapply, but also to maim it, purposely omitting these important words, “in all thy ways.” It is true, GOD had given charge to his angels, concerning his children in general, and his beloved Son in particular, that they should keep him in all his ways; but, if our LORD had at this time, at the devil’s request, and to gratify pride, thrown himself down from the pinnacle, and thereby unnecessarily presumed on his Father’s protection, he would not have been in GOD’s way, and therefore, would have had no right to the promised protection at all. Satan was aware of this, and therefore slily left out what he knew would not suit his purpose. But is scripture the worse, for being abused or perverted by the devil, or his emissaries? No, in no wise. Our LORD, therefore, lets him know, that he should not throw aside this important weapon upon this account, but puts by this home thrust, with another scripture: “It is written _again_, Thou shalt not tempt the LORD thy GOD.” Still our LORD quotes something out of the book of _Deuteronomy_, and hath his eye upon _Israel_ in his wilderness state. Originally these words were directed to the _Israelites_ in general, and accordingly are in the plural number; but here our LORD, as before, makes a particular application of them to himself: Satan bids him cast himself down, assuring him, GOD had promised in his word, to order his angels to take care of him: Now, says our LORD, “It is written in another part of his word, that the _Israelites_ should not tempt the LORD their GOD, by distrusting his goodness on the one hand, or presuming on his protection on the other: And, therefore, as I would not command the stones to be made bread, needlessly and distrustfully set up to provide for myself; neither will I now presume unnecessarily upon GOD’s power, by casting myself down, though placed by thee in such a dangerous situation.”

Thus our great _Michael_ comes off conqueror in the second assault. And doth not the serpent feel his head bruised enough yet? Not at all: on the contrary, being more and more enraged at such unusual opposition, and want of success, “He again taketh him up into an exceeding high mountain, (what mountain is not very material) and sheweth him all the kingdoms of the world, and the glory of them,” St. _Luke_ adds, “in a moment of time:” which confirms the common conjecture, that Satan did not shew our LORD really the kingdoms of the world, (for that must have taken up more time) but only took him up into an exceeding high mountain to humour the thing, and by exerting his utmost art, impressed on our LORD’s imagination _all at once_, a very strong, and to any but innocence itself, a very striking prospect of the kingdoms of the world, and the glory of them; not the cares: that would not serve Satan’s turn. He shewed our Saviour crowns, but never told him, those crowns were gilded with thorns; “He shewed him, (says Mr. _Henry_, my favourite commentator) as in a landscape, or airy representation in a cloud, such as that great deceiver could easily frame and put together, the glorious and splendid appearance of princes, their robes and retinue, their equipage and life-guards; the pomps of thrones and courts, and stately palaces; the sumptuous buildings in cities; the gardens and fields about the country seats, with the various instances of their wealth, pleasure, and gaiety; so as might be most likely to strike the fancy, and excite the admiration and affection. Such was this shew.” Our Saviour very well knew it, only lets Satan go to the full length of his string, that his victory over him might be the more illustrious. And now, says the devil, “All these things (a mighty all indeed; a mere imaginary bubble!) will I give thee, if thou wilt fall down and worship me.” He would fain have it taken for granted, that he had succeeded in the two preceding temptations: “Come, thou seest thou art not the Son of GOD, or if thou art, thou seest what an unkind Father he is; thou art here in a starving condition, therefore take my advice, disown thy relation to him, set up for thyself, call me father, ask of me blessings, and all these will I give thee; while all that I desire in return, is but a bow, only fall down and worship me.” Here Satan discovers himself with a witness: this was a desperate parting stroke, indeed. It is now high time for thee, O thou enemy of souls, to be commanded to depart! Filled with a holy resentment at such hellish treatment, and impatient of the very thought of setting up for himself, or alienating the least part of his heart and affections from his Father, or dividing them between his GOD and the world; “Then said JESUS unto him, Get thee hence, Satan, (I know thee who thou art, under all thy disguises) get thee hence, thou grand adversary: for it is written, Thou shalt worship the LORD thy GOD, and him only shalt thou serve: this is the great commandment of the law; this is the commandment my Father gave unto his _Israel_ of old, and wouldst thou have me, who came to fulfil the law and the prophets, thus shamefully be a transgressor of it? Get thee hence, I will bear thy insolence no longer: thy other temptations were hellish, like thyself, but this intolerably so: get thee therefore hence, Satan: my heavenly Father is the LORD my GOD, and him only will I serve.”

And now the battle is over: the important combat is ended: JESUS hath won the field: Satan is routed and totally put to flight. “Then,” when the devil found that JESUS could withstand even the golden bait, the lust of the eye and pride of life, in the two last, as well as the lust of the flesh in the first temptation, despairing of the least success, and quite stunned with that all-powerful _Get thee hence, Satan_, “he leaveth him.”

Hell, we may well suppose, like the Philistines of old, was confounded, and gave a horrible groan, when they saw their great _Goliah_, in whom they had so long trusted, thus shamefully and totally defeated in no less than three pitched battles. The first _Adam_ was attacked but once, and was conquered; but the second _Adam_, though thus repeatedly assaulted, comes off without the least sin, not only conqueror, but more than conqueror. Think you not, that there was joy, joy unspeakable in heaven, upon this glorious occasion? Think you not that the angels, those sons of GOD, and the multitude of the heavenly host, who shouted so loud at our LORD’s birth, did not repeat, if possible, with yet greater extasy, that heavenly anthem, “Glory be to GOD in the highest.” For a while they were only spectators, orders, we may suppose, being issued out, that they should only wait around, but not relieve their praying, fasting, tempted LORD; but now the restraint is removed: Satan departs, and “behold, angels came and ministered unto him;” they came to administer to his bodily necessities, and to congratulate him upon the glorious and compleat victory which he had gained: some of them, it may be, had done this kind office for _Elijah_ long ago; and with unspeakably greater joy, they repeat it to the LORD of _Elijah_ now. His Father sends him bread from heaven; and by this lets him know, that notwithstanding the horrid temptations with which he had been attacked, he is his own beloved son, in and with whom he was well pleased.

And was there joy in heaven on this happy occasion? What equal, and if possible, what infinitely greater joy ought there to be among the children of GOD here on earth? For we should do well to remember, that our blessed LORD in this great fight with, and conquest over the dragon, acted as a public person, as a fæderal head of his mystical body the church, even the common representative of all believers. We may therefore from this blessed passage gather strong consolations; since by our LORD’s conquest over Satan, we are thereby assured of our own, and in the mean while can apply to him as a compassionate High-Priest, who was in all things tempted as we are, that he might experimentally be enabled to succour us when we are tempted.

Who, who after hearing of or reading this, can think themselves hardly used, or utterly cast off by GOD, because they are tempted to self-murder, blasphemy, or any other horrid and shocking crimes? Who can wonder at wave being permitted to come upon wave, and one trial to follow upon the back of another? Who can admire, that Satan follows them to holy ordinances, and tempts them to doubt of the reality of all their manifestations, and of their being GOD’s children, even after they have enjoyed the most intimate and delightful communion with their heavenly Father? Was not our LORD treated thus? And “shall the servant be above his Lord, or the disciple above his Master?” No, it is sufficient that the servant be as his Lord, and the disciple as his Master.

But not to dwell on a general improvement, let us see what particular lessons may be learned from this affecting portion of holy writ.

And _First_, was our LORD thus violently beset in the _wilderness_? then we may learn, that however profitable solitude and retirement may be, when used in due season, yet when carried to an extreme is hurtful, and rather befriends than prevents temptation. Woe be to him that is thus always alone; for he hath not another to lift him up when he falleth, or to advise with when he is tempted. As a hermit in _America_ once told me, when I asked him whether he found that way of life lessened his temptations; “Dost not thou know, friend, (said he) that a tree which grows by itself, is more exposed to winds and storms than another that stands surrounded with other trees in the woods?” Our LORD knew this, and therefore he was _led by the Spirit_ into the wilderness to be tempted of the devil. LORD, keep us from leading ourselves into this temptation, and succour and support us whenever led by thy providence into it! Then, and then only, shall we be safe amidst the fiery darts of the grand enemy of our souls.

_Secondly_, Did our LORD by prayer, fasting, and temptation, prepare himself for his public ministry? Surely then, all those who profess to be inwardly moved by the Holy Ghost to take upon them the office and administration of the church, should be prepared in the same manner. For though the knowledge of books and men, are good in their places, yet without a knowledge of Satan’s devices be superadded, a minister will be only like a physician, that undertakes to prescribe to sick people, without having studied the nature of herbs. And hence, it is to be feared, many heavy laden and afflicted souls have been sent by certain ministers, to surgeons, to be blooded in the arm, instead of being directed to apply to the blood of CHRIST to cleanse their hearts. Hence, conviction is looked upon as a delirium, and violent temptations censured as downright madness. Hence, souls that are truly and earnestly repenting of their sins, and as earnestly seeking after rest in CHRIST, have been directed to plays, novels, romances, and merry company, to divert them from being righteous over-much. Miserable comforters are such blind guides! Surely, they deserve no better titles than that of _murderers of souls_! They go not into the kingdom of heaven themselves, and those who are entering in they would by this means hinder. Go not after them, all ye young men who would be able ministers of the New Testament; but on the contrary, if you would be useful in binding up the broken hearted, and pouring the oil of consolation into wounded souls, prepare yourselves for manifold temptations. For as _Luther_ says, “prayer and meditation, reading and temptation, make a minister.” If now exercised with spiritual conflicts, be not disheartened, it is a good sign that our LORD intends to make use of you. Being thus tempted like unto your brethren, you will be the better enabled to succour and advise those who shall apply to you under their temptations. What says the apostle _Paul_? “If we are afflicted, it is for your sake.” And if you are afflicted, it is only that you may save your own souls, and help to save the souls of those who shall be committed to your charge. Be strong therefore in the grace which is in CHRIST JESUS, and learn to endure hardness, like good soldiers, that are hereafter to instruct others how they must fight the good fight of faith.

_Thirdly_, Did the tempter come to CHRIST when he saw him an hungered? Let those of you that are reduced to a low estate, from hence learn, that an hour of poverty is an hour of temptation, not only to murmuring and doubting of our sonship and the divine favour, but also to help ourselves by unlawful means. “If thou be the Son of GOD, said Satan, command that these stones may be made bread.” This is what _Agur_ dreaded, “lest I be poor and steal.” Learn, ye godly poor, to be upon your guard, and remember that poverty and temptations are no marks of your being cast off by GOD. Your LORD was an hungered; your LORD was tempted on this account to doubt his sonship, before you. Learn of him not to distrust, but rather to trust in your heavenly Father. Angels came and ministered unto CHRIST; and he who is LORD of the angels, will send some kind messenger or another to relieve your wants. Your extremity shall be the Redeemer’s opportunity to help you. Make your wants known unto him, he careth for you. Though in a desart, though no visible means appear at present, yet you shall in GOD’s due time find a table spread for you and yours; “For man doth not live by bread alone, but by every word that proceedeth out of the mouth of GOD.”

And may not such among you, who are exalted, as well as those who are brought low, from Satan’s taking the LORD JESUS, and placing him upon a pinnacle of the temple, learn also a lesson of holy watchfulness and caution. High places are slippery places, and are apt to make even the strongest heads and most devout hearts to turn giddy. How necessary therefore is that excellent petition in our Litany, “in all time of our wealth, (as well as in all time of our tribulation) good LORD deliver us!” Agreeably to this, _Agur_ prays as much against riches as poverty; if he was poor, he feared he should be tempted to steal, if rich, that he should trust in uncertain riches, and say, who is the LORD?

I charge, therefore, all of you, who are rich and high in this world, to watch and pray, lest ye fall by Satan’s temptation. Those especially of you, that are placed as on the pinnacle of the temple, exalted above your fellows in the church of GOD, take heed in an especial manner unto yourselves, lest by spiritual pride, vanity, or any other sin that doth most easily beset persons in such eminent stations, ye cast yourselves down. This is what Satan aims at. He strives to make us destroyers of ourselves. And he hath a particular enmity against such as you; he knows, that your name is _Legion_; and that if you cast yourselves down, he shall gain a great advantage over many others; you cannot fall alone. O that it may be said of us, as the papists used to say of _Luther_, “That _German_ beast doth not love gold.” May the fire of divine love burn up all the love of this present evil world, and pride of life, out of your hearts! This, Satan reserved for his last, as thinking it was the most powerful and prevailing temptation, “He took our LORD up into an exceeding high mountain, and shewed him all the kingdoms of the world and the glory of them.” He cares not how high he exalts us, or how high he is obliged to bid, so he can but get our hearts divided between GOD and the world. All this will he offer to give us, if we will only fall down and worship him. Arm us, dear LORD JESUS, with thy Spirit, and help us under all such circumstances, to learn of thee, and say unto the tempter, “Get thee hence, Satan; for it is written, thou shalt worship the LORD thy GOD, and him only shalt thou serve.”

_Fourthly_, Whether beset with this or any other temptation, let all of us learn of our LORD to fight the devil with the sword of the Spirit, which is the word of GOD. Though he had the Spirit without measure, yet he always made use of this. We may say of it, as _David_ did of _Goliah_’s sword, “none like this,” none like this. And supposing Satan should be permitted to transform himself into an angel of light, and by false impressions, and delusive applications of misquoted texts, attempt to turn this weapon upon us against ourselves; let us not therefore be prevailed on to let go, but by comparing spiritual things with spiritual, as our LORD did, find out GOD’s mind and our duty. Had CHRIST’s children and ministers only observed this one lesson, how much strange fire would quickly have been extinguished? how much real enthusiasm been easily stopped? how many imaginary revelations have been detected? how many triumphs of Satan and his emissaries been prevented? and how much more would the comforts of CHRIST’s people and ministers been continued and increased, not only in this present, but also in every age of the christian church? But let us not be discouraged or think worse of CHRIST, his cause, or his word, because through Satan’s subtlety, any of us, or others, may have been drawn in to make some wrong applications of it; others have been thus tempted and mistaken before us. However, let us be humbled before GOD and man, and be excited by our past ignorance of Satan’s devices, to adhere more closely to the written word, and to pray more earnestly for GOD’s holy Spirit to give us direction by it. “Then will it still be a lanthorn unto our feet, and a light unto our paths;” we shall yet be enabled to behave more skilfully under all our future trials. Many we must yet expect; nay, perhaps our severest temptations are yet to come; Satan left our LORD, after his attacking him in the wilderness, “only for a season,” as St. _Luke_ has it, until the season of his death and passion. And thus he may be permitted to deal with us. We are not yet come to our compleat rest; the King of terrors is yet to be grappled with, and the valley of the shadow of death to be passed through; long before that, we may be called to endure many a fiery trial, and be beset with manifold temptations, under which we may be as ignorant how to behave, as under those with which we have already been visited. Alas! we know not what remaining corruptions are in our hearts, which time and temptation may draw out and discover. Perhaps Satan hath not yet attacked us on our weakest side; when he does, if left to ourselves, how weak shall we be? It is said of _Achilles_, that he was invulnerable, except in the heel, and by a wound in that, at last he died. “Let not him, therefore, that putteth on the harness, boast as though he had put it off.” Neither, on the other hand, let us be faint-hearted or dismayed. Satan may tempt, but cannot force; he may sift, but CHRIST will pray. He who hath helped us already, will help us to the end. He who conquered for us in the wilderness, will ere long make us also more than conquerors over all trials and temptations, inward and outward, and over death and hell itself, through his almighty, everlasting, and never-failing love. We now sow in tears; in a very little time, and we shall reap with joy: we may now go on our way weeping, by reason of the enemy oppressing us; but, ere long, angels shall be sent, not to minister to us in this wilderness, but to carry us to an heavenly _Canaan_, even to _Abraham_’s bosom. Then shall we see this accuser and tempter of our LORD, of our brethren, and of ourselves, cast out: this wicked one, as well as the wicked world, and wicked heart, will no more be permitted to vex, disturb or annoy us.

“But woe unto you that laugh now; for you shall then lament and weep.” Woe unto you, who either believe there is no devil, or never felt any of his temptations. Woe unto you that are at ease in _Zion_, and instead of staying to be tempted by the devil, by idleness, self-indulgence, and making continual provision for the flesh, even tempt the devil to tempt you. Woe unto you, who not content with sinning yourselves, turn factors for hell, and make a trade of tempting others to sin. Woe unto you, who either deny divine revelation, or never make use of it but to serve a bad turn. Woe unto you who sell your consciences, and pawn your souls for a little worldly wealth or honour. Woe unto you who climb up to high places, when in church or state, by corruption, bribery, extortion, cringing, flattery, or bowing down to, and soothing the vices of those by whom you expect to rise. Woe unto you! for whether you will own the relation or not, surely you are of your father the devil; for the works of your father you will do; I tremble for you. How can you escape the damnation of hell.

But I have not time to follow such as you any farther. This discourse, and the present frame of my mind, lead me rather to speak to those, who by feeling Satan’s fiery darts, know assuredly that there is a devil. Comfort thou, comfort thou, these afflicted ones, O LORD. O thou all-merciful and all-bountiful GOD, and thou compassionate High-Priest, thou once tempted, but now triumphant Saviour, as thou once didst not disdain to be ministered unto by angels, bless we pray thee this discourse, to the support and strengthening of thy tempted people, though delivered by the meanest messenger thou didst ever yet employ in thy church!

I add no more. The LORD bless you and keep you! The LORD lift up the light of his countenance, stablish, strengthen, and settle you, and bring you to his eternal kingdom!

SERMON XVIII.

The Heinous Sin of Profane Cursing and Swearing.

MATTHEW v. 34.

_But I say unto you, Swear not at all._

AMONG the many heinous sins for which this nation is grown infamous, perhaps there is no one more crying, but withal more common, than the abominable custom of profane swearing and cursing. Our streets abound with persons of all degrees and qualities, who are continually provoking the holy one of _Israel_ to anger, by their detestable oaths and blasphemies: and our very children, “out of whose mouths,” the psalmist observes in his days, “was perfected praise,” are now grown remarkable for the quite opposite ill quality of cursing and swearing. This cannot but be a melancholy prospect, for every sincere and honest minister of JESUS CHRIST, to view his fellow-creatures in; and such as will put him on contriving some means to prevent the spreading at least of so growing an evil; knowing that the LORD (without repentance) will assuredly visit for these things. But alas! what can he do? Public animadversions are so neglected amongst us, that we seldom find a common swearer punished as the laws direct. And as for private admonition, men are now so hardened through the deceitfulness of sin, that to give them sober and pious advice, and to shew them the evil of their doings, is but like “casting pearls before swine; they only turn again and rend you.” Since matters then are come to this pass, all that we can do is, that as we are appointed watchmen and ambassadors of the LORD, it is our duty from time to time to shew the people their transgression, and warn them of their sin; so that whether they will hear, or whether they will forbear, we however may deliver our own souls. That I therefore may discharge my duty in this particular, give me leave, in the name of GOD, humbly to offer to your most serious consideration, some few observations on the words of the text, in order to shew the heinousness of profane cursing and swearing.

But, before I proceed directly to the prosecution of this point, it will be proper to clear this precept of our LORD from a misrepresentation that has been put on it by some, who infer from hence, that our Saviour prohibits swearing before a magistrate, when required on a solemn and proper occasion. But that all swearing is not absolutely unlawful for a christian, is evident from the writings of St. _Paul_, whom we often find upon some solemn occasions using several forms of imprecation, as, “I call GOD to witness;” “GOD is my judge;” “By your rejoicing in CHRIST JESUS,” and such like. And that our Saviour does by no means forbid swearing before a magistrate, in the words now before us, is plain, if we consider the scope and design he had in view, when he gave his disciples this command. Permit me to observe to you then, that our blessed master had set himself, from the 27th verse of the chapter, out of which the text is taken, to vindicate and clear the moral law from the corrupt glosses and misconstruction of the _Pharisees_, who then sat in _Moses_’s chair, but were notoriously faulty in adhering too closely to the literal expression of the law, without ever considering the due extent and spiritual meaning of it. Accordingly they imagined, that because GOD had said, “Thou shalt not commit adultery,” that therefore, supposing a person was not guilty of the very act of adultery, he was not chargeable with the breach of the seventh commandment. And likewise in the matter of swearing, because GOD had forbidden his people, in the books of _Exodus_ and _Deuteronomy_, “to take his name in vain,” or to swear falsely by his name; they therefore judged it lawful to swear by any creature in common discourse, supposing they did not directly mention the name of GOD. Our blessed Saviour therefore, in the words now before us, rectifies this their mistake about swearing, as he had done in the verses immediately foregoing, concerning adultery, and tells the people, that whatever allowances the _Pharisees_ might give to swear by any creature, yet he pronounced it absolutely unlawful for any of his followers to do so. “You have heard, that it has been said by them of old time,” (namely, by the _Pharisees_ and teachers of the _Jewish_ law) “Thou shalt not forswear thyself, but perform unto the LORD thine oaths: but I say unto you,” (I who am appointed by the Father to be the great prophet and true law-giver of his church) “Swear not at all, (in your common conversation) neither by heaven for it is GOD’s throne; (and therefore to swear by that, is to swear by Him that sits thereon) neither by the earth, for it is his foot-stool; nor by _Jerusalem_, for it is the city of the great King; neither shalt thou swear by thy head, because thou canst not make one hair white or black: but let your communications (which plainly shews that CHRIST is here speaking of swearing, not before a magistrate, but in common conversation) let your communication be yea, yea; nay, nay, (a strong affirmation or negation at the most); for whatsoever is more than this, cometh of evil;” that is, cometh from an evil principle, from the evil one, the devil, the author of all evil.

Which by the way, methinks, should be a caution to all such persons, who, though not guilty of swearing in the gross sense of the word, yet attest the truth of what they are speaking of, though ever so trifling, by saying, Upon my life,――as I live,――by my faith,――by the heavens, and such like: which expressions, however harmless and innocent they may be esteemed by some sorts of people, yet are the very oaths which our blessed LORD condemns in the words immediately following the text; and persons who use such unwarrantable forms of speaking, must expect to be convicted and condemned as swearers, at our Saviour’s second coming to judge the world.

But to return: It appears then from the whole tenor of our Saviour’s discourse, that in the words of the text he does by no means disannul or forbid swearing before a magistrate (which, as might easily be shewn, is both lawful and necessary) but only profane swearing in common conversation; the heinousness and sinfulness of which I come now, more immediately to lay before you.

And here, not to mention that it is a direct breach of our blessed master’s and great law-giver’s command in the words of the text, as likewise of the third commandment, wherein GOD positively declares, “he will not hold him guiltless (that is, will assuredly punish him) that taketh his name in vain:” not to mention that it is the greatest abuse of that noble faculty of speech, whereby we are distinguished from the brute creation; or the great hazard the common swearer runs, of being perjured some time or other: not to mention those reasons against it, which of themselves would abundantly prove the folly and sinfulness of swearing: I shall at this time content myself with instancing four particulars, which highly aggravate the crime of profane swearing, and those are such as follow:

I. _First_, Because there is no temptation in nature to this sin, nor does the commission of it afford the offender the least pleasure or satisfaction.

II. _Secondly_, Because it is a sin which may be so often repeated.

III. _Thirdly_, Because it hardens infidels against the christian religion, and must give great offence, and occasion much sorrow and concern to every true disciple of JESUS CHRIST.

IV. _Fourthly_, Because it is an extremity of sin, which can only be matched in hell.

I. The first reason then, why swearing in common conversation is so heinous in GOD’s sight, and why we should not swear at all, is, because it has no temptation in nature, nor does the commission of it, unless a man be a devil incarnate, afford the offender the least pleasure or satisfaction.

Now here, I presume, we may lay it down as a maxim universally agreed on, that the guilt of any crime is increased or lessened in proportion to the weakness or strength of the temptation, by which a person is carried to the commission of it. It was this consideration that extenuated and diminished the guilt of _Saul_’s taking upon him to offer sacrifice before the Prophet _Samuel_ came; and of _Uzza_’s touching the ark, because it was in danger of falling: as, on the contrary, what so highly aggravated the disobedience of our first parents, and of _Lot_’s wife, was, because the former had so little reason to eat the forbidden fruit, and the latter so small a temptation to look back on _Sodom_.

And now if this be granted, surely the common swearer must of all sinners be the most without excuse, since there is no manner of temptation in nature to the commission of his crime. In most of the other commands, persons, perhaps, may plead the force of natural inclination in excuse for the breach of them: one, for instance, may alledge his strong propensity to anger, to excuse his breaking of the sixth: another, his proneness to lust, for his violation of the seventh. But surely the common swearer has nothing of this kind to urge in his behalf: for though he may have a natural inclination to this or that crime, yet no man, it is to be presumed, can say, he is born with a swearing constitution.

But farther, As there is no temptation to it, so there is no pleasure or profit to be reaped from the commission of it. Ask the drunkard why he rises up early to follow strong drink, and he will tell you, because it affords his sensual appetite some kind of pleasure and gratification, though it be no higher than that of a brute. Enquire of the covetous worldling, why he defrauds and over-reaches his neighbour, and he has an answer ready; to enrich himself, and lay up goods for many years. But it must certainly puzzle the profane swearer himself, to inform you what pleasure he reaps from swearing: for alas! it is a fruitless tasteless thing that he sells his soul for. But indeed he does not sell it at all: in this case he prodigally gives it away (without repentance) to the devil; and parts with a blessed eternity, and runs into everlasting torment, merely for nothing.

II. But _Secondly_, what increases the heinousness of profane swearing, is, that it is a sin which may so often be repeated.

This is another consideration which always serves to lessen or increase the guilt and malignity of any sin. It was some excuse for the drunkenness of _Noah_, and the adultery of _David_, that they committed these crimes but once: as, on the contrary, of the patriarch _Abraham_’s distrust of GOD, that he repeated the dissembling of _Sarah_ to be his wife, two several times. And if this be admitted as an aggravation of other persons crimes, surely much more so of the guilt of common swearing, because it is a sin which may be, and is for the generality often repeated. In many other gross sins it cannot be so: if a man be overcome in drink, there must be a considerable time ere he can recover his debauch, and return to his cups again: or if he be accustomed to profane the sabbath, he cannot do it every day, but only one in seven. But alas! the profane swearer is ready for another oath, almost before the sound of the first is out of our ears: yea, some double and treble them in one sentence, even so as to confound the sense of what they say, by an horrid din of blasphemy! Now if the great and terrible _Jehovah_ has expresly declared that he will not hold him guiltless, that is, will assuredly punish him, that taketh his name but once in vain: what a vast heap of these heinous sins lies at every common swearer’s door! It would be apt to sink him into an intolerable despair, did he but see the whole sum of them. And O what a seared conscience must that wretch have, that does not feel this prodigious weight!

III. But _Thirdly_, what makes the sin of profane swearing appear yet more exceeding sinful, is, that it hardens infidels against the christian religion.

It is the Apostle _Peter_’s advice to the married persons of his time, that they should walk as became the gospel of CHRIST, that those who were without, might be won to embrace the christian religion, by seeing and observing their pious conversation coupled together with fear. And what the Apostle presses on married persons, we find elsewhere enjoined on each particular member of the church. Accordingly we are commanded by our blessed LORD, to “let our light so shine before men, that they may see our good works, and glorify our Father which is in heaven:” And the Apostle _Paul_ bids us “walk circumspectly towards them that are without, redeeming the time;” that is, embracing all opportunities to do them good, “because the days are evil.” But alas! in what a direct contradiction does the profane swearer live to this and such-like precepts, who, instead of gaining proselytes to CHRIST from the unbelieving part of the world, does all he can to oppose it! For how can it be expected, that infidels should honour our GOD, when christians themselves despise him; or that any should embrace our religion, when professors of it themselves make so light of one of its strictest commands? No; to our grief and shame be it spoken, it is by reason of such impieties as these, that our holy religion (the best and purest in itself) is become a by-word among the heathen; that the sacred authority of the holy JESUS and his doctrine is despised; and “GOD’s name (as it is written) blasphemed among the _Gentiles_.”

These cannot but be sad stumbling-blocks and offences in the way of our brethren’s conversion: “But woe be to those men by whom such offences come.” We may say of them, as our blessed LORD did of _Judas_, “it had been better for such men, that they had never been born:” Or, as he threatens in another place, “It shall be more tolerable for _Sodom_ and _Gomorrah_ in the day of judgment, than for such sinners.”

But this is not all; As profane swearing must undoubtedly harden those in their infidelity, that are without, so must it no less grieve and give great offence to those honest and sincere persons that are within the church. We hear of _David_’s complaining and crying out, “Woe is me, that I am constrained to dwell with _Mesech_, and to have my habitation amongst the tents of _Kedar_;” that is, that he was obliged to live and converse with a people exceedingly wicked and profane. And St. _Peter_ tells us, that “_Lot_’s righteous soul was grieved day by day, whilst he saw and observed the ungodly conversation of the wicked.” And no doubt it was one great part of our blessed Master’s sufferings whilst on earth, that he was compelled to converse with a wicked and perverse generation, and to hear his heavenly Father’s sacred name profaned and scoffed at by unrighteous and wicked men. And surely it cannot but pierce the heart of every true and sincere christian, of every one that does in any measure partake of the spirit of his Master, to hear the multitude of oaths and curses which proceed daily and hourly out of the mouths of many people, and those too, whose liberal education, and seeming regard for the welfare of religion, one would think, should teach them a more becoming behaviour. To hear the great and terrible name of GOD polluted by men, which is adored by angels; and to consider how often that sacred name is profaned in common discourse, which we are not worthy to mention in our prayers: this, I say, cannot but make each of them cry out with holy _David_, “Woe is me, that I am constrained to dwell with _Mesech_, and to have my habitation amongst the tents of _Kedar_.” And though the blasphemous and profane discourses of others, will not be imputed to sincere persons for sin, so long as they “have no fellowship with such hellish fruits of darkness, but rather reprove them;” yet it will greatly enhance the present guilt, and sadly increase the future punishment of every profane swearer, by whom such offences come. For if, as our Saviour tells us, “it had been better for a man to have a mill-stone tied about his neck, than that he should offend one of his little ones, (that is, the weakest of his disciples) how much sorer punishment will they be thought worthy of,” who not only cause GOD’s name to be blasphemed among the _Gentiles_, and the religion of our dear Redeemer to be abhorred; but who make his saints to weep and mourn, and vex their righteous souls from day to day, by their ungodly, profane, and blasphemous conversation? Surely, as GOD will put the tears of the one into his bottle, so it will be just in him to punish the other with eternal sorrow, for all their ungodly and hard speeches, and cast them into a lake of fire and brimstone, where they shall be glad of a drop of water to cool those tongues, with which they have so often blasphemed the LORD of Hosts, and grieved the people of our GOD.

IV. But it is time for me to proceed to give my _Fourth_ and last reason, why common swearing is so exceeding sinful; and that is, Because it is such an extremity of sin, that can only be matched in hell, where all are desperate, and without hope of mercy.

The damned devils, and damned souls of men in hell, may be supposed to rave and blaspheme in their torments, because they know that the chains wherein they are held, can never be knocked off: but for men that swim in the river of GOD’s goodness, whose mercies are renewed to them every morning, and who are visited with fresh tokens of his infinite unmerited loving-kindness every moment: for these favourite creatures to set their mouths against heaven, and to blaspheme a gracious, patient, all-bountiful GOD; is a height of sin which exceeds the blackness and impiety of devils and hell itself.

And now, after what has been here offered, to shew the heinousness of profane cursing and swearing in common conversation, may I not very justly address myself to you in the words of the text, “Therefore I say unto you, Swear not at all;” since it is a sin that has no temptation in nature, nor brings any pleasure or profit to the committer of it; since it hardens infidels in their infidelity, and affords sad causes of grief and lamentation to every honest christian; since it is a sin that generally grows into a habit; and lastly, such a sin that can only be matched in hell.

1. And first then, if these things be so, and the sin of profane swearing, as hath been in some measure shewn, is so exceeding sinful, what shall we say to such unhappy men, who think it not only allowable, but fashionable and polite, to “take the name of GOD in vain;” who imagine that swearing makes them look big among their companions, and really think it a piece of honour to abound in it? But alas! little do they think that such a behaviour argues the greatest degeneracy of mind and fool-hardiness, that can possibly be thought of. For what can be more base, than one hour to pretend to adore GOD in public worship, and the very next moment to blaspheme his name: indeed, such a behaviour, from persons who deny the being of a GOD, (if any such fools there be) is not altogether so much to be wondered at; but for men, who not only subscribe to the belief of a Deity, but likewise acknowledge him to be a GOD of infinite majesty and power; for such men to blaspheme his holy name, by profane cursing and swearing, and at the same time confess, that this very GOD has expressly declared, he will not hold him guiltless, but will certainly and eternally punish (without repentance) him that taketh his name in vain; is such an instance of foolhardiness, as well as baseness, that can scarcely be paralleled. This is what they presume not to do in other cases of less danger: they dare not revile a general at the head of his army, nor rouze a sleeping lion when within reach of his paw. And is the Almighty GOD, the great JEHOVAH, the everlasting King, who can consume them by the breath of his nostrils, and frown them to hell in an instant; is he the only contemptible being in their account, that may be provoked without fear, and offended without punishment? No; though GOD bear long, he will not bear always: the time will come, and that too, perhaps, much sooner than such persons may expect, when GOD will vindicate his injured honour, when he will lay bare his almighty arm, and make those wretches feel the eternal smart of his justice, whose power and name they have so often vilified and blasphemed. Alas! what will become of all their bravery then? Will they then wantonly sport with the name of their Maker, and call upon the King of all the earth to damn them any more in jest? No; their note will then be changed: indeed, they shall call, but it will be for “the rocks to fall on them, and the hills to cover them from the wrath of him that sitteth upon the throne, and from the Lamb for ever.” It is true, time was when they prayed, though without thought, perhaps, for damnation both for themselves and others: and now they will find their prayers answered. “They delighted in cursing, therefore shall it happen unto them; they loved not blessing, therefore shall it be far from them; they cloathed themselves with cursing like as with a garment, and it shall come into their bowels like water, and like oil into their bones.”

2. But farther, if the sin of swearing is so exceeding heinous, and withal so common, then it is every particular person’s duty, especially those that are in authority, to do their utmost towards discountenancing and suppressing so malignant a crime. The duty we owe both to GOD and our neighbour, requires this at our hands: by the one we are obliged to assert our Maker’s honour; by the other to prevent our neighbour’s ruin: and it is but doing as we would be done by, and as we ourselves act in cases of lesser consequence. Were we to hear either our own or our friend’s good name vilified and traduced, we should think it our bounden duty to vindicate the wronged reputation of each: and shall the great, terrible, and holy name of our best and only friend, our king, our father, nay our GOD: shall this be daily, nay every moment, defied and blasphemed; and will no one dare to stand up in defence of his honour and holiness? Be astonished, O heavens, at this! No; let us scorn all such base and treacherous treatment: let us resolve to support the cause of religion, and with a becoming prudent courage manifest our zeal for the honour of the LORD of Hosts. Men in authority have double the advantages of ordinary christians: their very office shews they are intended for the punishment of evil doers. And such is the degeneracy of mankind, that the generality of them will be more influenced by the power of persons in authority, than by the most laboured exhortations from the pulpit. To such, therefore, if there are any here present, I humbly address myself, beseeching them, in the name of our LORD JESUS CHRIST, to do their utmost to put a stop to, and refrain profane cursing and swearing. And though it must be confessed, that this is a work which requires a great deal of courage and pains, yet they would do well to consider, it is for GOD they undertake it, who certainly will support and bear them out in a due execution of their office here, and reward them with an exceeding and eternal weight of glory hereafter. But it is time to draw towards a conclusion.

3. Let me, therefore, once more address myself to every person here present, in the name of our LORD JESUS CHRIST; and if any amongst them have been any way guilty of this notorious sin of swearing, let me entreat them by all that is near and dear to them, that they would neither give the magistrate the trouble to punish, nor their friends any reason for the future to warn them against committing the crime; but keep a constant and careful watch over the door of their lips, and withal implore the divine assistance (without which all is nothing) that they offend no more so scandalously with their tongues. Let them seriously lay to heart, what with great plainness and simplicity has here been delivered: and if they have any regard for themselves as men, or their reputation as christians; if they would not be a public scandal to their profession, or a grief to all that know or converse with them: in short, if they would not be devils incarnate here, and provoke GOD to punish them eternally hereafter; I say unto them in the name of our LORD JESUS CHRIST, “Swear not at all.”

SERMON XIX.

CHRIST the Support of the Tempted.

MATTHEW vi. 13.

_Lead us not into Temptation._

THE great and important duty which is incumbent on christians, is to guard against all appearance of evil; to watch against the first risings in the heart to evil; and to have a guard upon our actions, that they may not be sinful, or so much as seem to be so. It is true, the devil is tempting us continually, and our own evil hearts are ready to join with the tempter, to make us fall into sins, that he thereby may obtain a victory over us, and that we, my brethren, may be his subjects, his servants, his slaves; and then by-and-by he will pay us our wages, which will be death temporal, and death eternal. Our LORD JESUS CHRIST saw how his people would be tempted; and that the great enemy of their souls would lay hold of every opportunity, so he could but be a means of keeping poor sinners from coming to the LORD JESUS CHRIST; hurrying you with temptation, to drive you to some great sins; and then if he cannot gain you over, fall it to a smaller, and suit his temptations time after time; and when he finds none of these things will do, often transform himself into an angel of light, and by that means make the soul fall into sin, to the dishonour of GOD, and the wounding of itself: the LORD JESUS, I say, seeing how liable his disciples, and all others, would be to be overcome by temptation, therefore advises them, when they pray, to beg that they might not be led into temptation. It is so dangerous to engage so subtle and powerful an enemy as Satan is, that we shall be overcome as often as we engage, unless the LORD is on our side. My brethren, if you were left to yourselves, you would be overcome by every temptation with which you are beset.

These words are part of the prayer which CHRIST taught his disciples; and I shall, therefore, make no doubt, but that you all believe them to be true, since they are spoken by one who cannot lie. I shall,

I. Shew you who it is that tempts you.

II. Shall shew, my brethren, why he tempts you.

III. Mention some of the ways and means he makes use of, to draw you over to his temptations.

IV. Let you see how earnest you ought to be to the LORD, that he may preserve you from being led into temptation.

V. I shall make some application by way of entreaty unto you, to come unto CHRIST, that he, my brethren, may deliver you from being tempted.

I. _First_, We are to consider who it is that tempts ye.

And the Tempter is Satan, the prince of the power of the air, he that now ruleth in the children of disobedience; he is an enemy to GOD and goodness, he is a hater of all truth: Why else did he slander GOD in paradise? Why did he tell _Eve_, “You shall not surely die?” He is full of malice, envy, and revenge: for what reasons else could induce him to molest innocent man in paradise? The person that tempts ye, my brethren, is remarkable for his subtilty: for having not power given him from above, he is obliged to wait for opportunities to betray us, and to catch us by guile: he, therefore, made use of the serpent to tempt our first parents: and to lie in wait to deceive, is another part of his character. And though this character is given of the devil, if we were to examine our own hearts, we should find many of the tempter’s characters legible in us.

Do not many of you love to make a lie? And if it is done in your trade, you therefore look on it as excusable; but whether you believe it or not, it is sinful, it is exceedingly sinful. Though you may value yourselves as fine rational creatures, and that you are noble beings; and you were so, as you first came out of GOD’s hands; but now you are fallen, there is nothing lovely, nothing desirable in man; his heart is a sink of pollution, full of sin and uncleanness: Yet, though a man’s own heart is so desperately wicked, he is told by our modern polite preachers, that there is a fitness in men, and that GOD seeing you a good creature, gives you his grace; but this, though it is a modern, polite, and fashionable way of talking, is very unscriptural; it is very contrary to the doctrines of the Reformation, and to our own Articles. But however contrary to the doctrines of the Church of _England_, yet our pulpits ring of nothing more, than doing no one any harm, living honestly, loving your neighbour as yourselves, and do what you can, and then CHRIST is to make up the deficiency: this is making CHRIST to be half a saviour, and man the other part; but I say, CHRIST will be your whole righteousness, your whole wisdom, your whole sanctification, or else he will never be your whole redemption. How amazing is it, that the ministers of the church of _England_ should speak quite contrary to what they have subscribed! Good GOD! if these are the guides of the ignorant, and esteemed to be the true ministers of JESUS, because they have a great share of letter-learning; when at the same time they are only the blind leaders of the blind; and without a special Providence, they both will fall into the ditch.

No wonder at people’s talking of the fitness and unfitness of things, when they can tell us, that the Spirit of GOD, is a good conscience, and the comforts of the Holy Ghost are consequent thereupon. But this is wrong; for it should be said, the Spirit of GOD, are the comforts of the Holy Ghost, and a good conscience consequent thereupon. _Seneca_, _Cicero_, _Plato_, or any of the heathen philosophers, would have given as good a definition as this; it means no more than reflecting we have done well.

But let these modern, polite gentlemen, and let my letter-learned brethren, paint man in as lovely colours as they please, I will not do it: I dare not make him better than the word of GOD does. If I was to paint man in his proper colours, I must go to the kingdom of hell for a copy: for man is by nature full of pride, subtilty, malice, envy, revenge, and all uncharitableness; and what are these but the tempers of the devil? and lust, sensuality, pleasure, these are the tempers of the beast. Thus, my brethren, man is half a beast, and half a devil, a motley mixture of the beast and devil. And this is the creature, who has made himself so obnoxious to the wrath of GOD, and open to his indignation, that is told, that he must be part his own saviour, by doing good works, and what he cannot do CHRIST will do for him.

This is giving the tempter great room to come in with his temptation; he may press a soul to follow moral duties, to go to church, take the sacrament, read, pray, meditate; the devil is well content you should do all these; but if they are done in your own strength, or if you go no farther than here, you are only going a smoother way to hell.

Thus, my brethren, you may see who it is that tempts us. But

II. Why he tempts you, is the second thing I am to shew you.

It is out of envy to you, and to the LORD JESUS CHRIST, he endeavours to keep you from closing with JESUS; and if he can but keep you from laying hold by faith on CHRIST, he knows he has you safe enough; and the more temptations you are under, and according to their nature and greatness, you are more hurried in your minds; and the more unsettled your thoughts and affections are, the more apt you are to conclude, that if you were to go to CHRIST, at present, in all that hurry of mind, he would not receive you; but this is the policy of the tempter, to make you have low and dishonourable thoughts of the blessed JESUS; and so by degrees he works upon your minds, that you are careless and indifferent about CHRIST. This, this, my brethren, is the design of the tempter. Nothing will please him more, than to see you ruined and lost for ever. He tempts you for that end, that you may lose your interest in JESUS CHRIST, and that you may dwell with him and apostate spirits to all eternity. He knows that JESUS CHRIST died for sinners, yet he would fain keep souls from seeking to this city of refuge for shelter, and from going to _Gilead_ for the true balm.

It is he that rules in thy heart, O scoffer, O _Pharisee_; the devil reigns there, and endeavours to blind your eyes, that you shall not see what danger you are in, and how much evil there is in those hearts of yours; and as long as he can keep you easy and unconcerned about having your hearts changed, he will be easy; though if he can, he will tempt you to sin against him, until you are hardened in your iniquity. O, my brethren, do not give the devil a handle wherewith he may lay hold on you: alas! it is no wonder that the devil tempts you, when he finds you at a play, a ball, or masquerade; if you are doing the devil’s work, it is no wonder if he presses you in the continuation thereof; and how can any say, “Lead us not into temptation,” in the morning, when they are resolved to run into it at night? Good GOD! Are these persons members of the church of _England_? Alas, when you have gone to church, and read over the prayers, it is offering no more than the sacrifice of fools; you say _Amen_ to them with your lips, when in your hearts you are either unconcerned at what you are about, or else you think that the bare saying of your prayers is sufficient, and that then GOD and you have balanced accounts.

But, my dear brethren, do not deceive yourselves, GOD is not to be mocked. You are only ruining yourselves for time and eternity. You pray, “lead us not into temptation,” when you are tempting the devil to come and tempt you.

III. I shall now point out some of the ways and means, he makes use of to draw you to himself.

But this is a field so large, and I have but just begun to be a soldier of JESUS CHRIST, that I cannot name many unto you. I shall therefore be very short on this head.

1. He endeavours to make you think sin is not so great as it is; that there is no occasion of being so over-strict, and that you are righteous over-much; that you are ostentatious, and will do yourself harm by it; and that you will destroy yourselves. He shows you, my brethren, the bait, but he hides the hook; he shows you the pleasure, profits and advantages, that attend abundance of this world’s goods; but he does not show you the crosses, losses and vexations that you may have while you are in the enjoyment of the blessings of this world.

2. When he finds he cannot allure you by flattery, he will try you by frowns, and the terrors of this world; he will stir up people to point at you, and cry, “Here comes another troop of his followers:” He will stir them up to jeer, scoff, backbite, and hate you; but if he still finds this will not do, then he throws doubts, my brethren, and discouragements in your mind, whether the way you are in is the true way or not; or else he will suggest, What! do you expect to be saved by CHRIST? Also, He did not die for you; you have been too great a sinner; you have lived in sin so long, and committed such sins against CHRIST, which he will not forgive. Thus he hurries poor sinners almost into despair.

And very often, when the people of GOD are met to worship him, he sends his agents, the scoffers, to disturb them. We saw an instance of their rage just now; they would fain have disturbed us; but the LORD was on our side, and so prevented all the attempts of wicked and designing men, to disturb and disquiet us. LORD JESUS, forgive them who are thus persecuting thy truth! JESUS, shew them that they are fighting against thee, and that it is hard for them to kick against the pricks! These, my brethren, are some of the ways Satan takes, in his temptations, to bring you from CHRIST: Many more might be named; but these are sufficient, I hope, to keep you on your guard, against all that the enemy can do to hinder you from coming to CHRIST.

‏IV. I come to shew you, how earnest you ought to be with JESUS CHRIST, either not to suffer you to be led into temptations, or to preserve you under them.

And here, my dear brethren, let me beseech you to go to JESUS CHRIST; tell him, how you are assaulted by the evil one, who lies in wait for your souls; tell him, you are not able to master him, in your own strength; beg his assistance, and you shall find him ready to help you; ready to assist you, and to be your Guide, your Comforter, your Saviour, your All: He will give you strength to resist the fiery darts of the devil; and, therefore, you can no where find one so proper to relieve you, as JESUS CHRIST; he knows what it is to be tempted; he was tempted by Satan in the wilderness, and he will give you the assistance of his Spirit, to resist the evil one, and then he will fly from you. In CHRIST JESUS you shall have the strength you stand in need of, the devil shall have no power; therefore fear not, for in the name of the LORD we shall overcome all our spiritual _Amalekites_: Let the devil and his agents rage, let them breathe out threatnings, yea, let them breathe out slaughters, yet we can rejoice in this, that JESUS CHRIST hath them in his power, they shall go no farther than he permits them; they may rage, they may rage horribly, but they can go no farther, until they have got more power from on high.

If they could do us what mischief they would, very few of us should be permitted to see our habitations any more; but, blessed be GOD, we can commit ourselves to his protection; he has been our protector hitherto, he will be so still. Then earnestly intreat of the LORD to support you under those temptations, which the devil may assault you with; he is a powerful adversary, he is a cunning one too; he would be too hard for us, unless we have the strength of CHRIST to be with us. But let us be looking up unto JESUS, that he would send his Spirit into our hearts, and keep us from falling. O my dear brethren in CHRIST JESUS, how stands it now between GOD and your souls? Is JESUS altogether lovely to your souls? is he precious unto you? I am sure, if you have not gone back from CHRIST, he will not from you; he will root out the accursed things of this world, and dwell in your hearts. You are candidates for heaven; and will you mind earth? What are all the pleasures of earth, without an interest in the LORD JESUS CHRIST? And one smile from him is more to be desired than rubies, yea more than the whole world.

O you who have found JESUS CHRIST assisting you, and supporting you under all the temptations of this life, will you forsake him? have you not found him a gracious master? is he not the chiefest of ten thousand, and altogether lovely? Now you see a form and comeliness in CHRIST, which you never saw before. O! how do you and I wish we had known JESUS sooner, and that we had more of his love; it is condescending love, it is amazing, it is forgiving love, it is dying love, it is exalted and interceding love, and it is glorified love. Methinks when I am talking of the love of JESUS CHRIST, who loved me before I loved him; he saw me polluted in blood, full of sores, a slave to sin, to death and hell, running to destruction, then he passed by me, and said unto my soul, “Live;” he snatched me as a brand plucked from the burning. It was love that saved me, it was all of the free grace of GOD, and that only. The little experience I have had of this love, makes me amazed at the condescension, the love, and mercifulness of the blessed JESUS, that he should have mercy upon such a wretch. O, my brethren, the kingdom of GOD is within me, and this fills me so full of love, that I would not be in my natural state again, not for millions of millions of worlds; I long to be with JESUS, to live with the LORD that bought me, to live forever with the Lamb that was slain, and to sing _Hallelujah_’s unto him. Eternity itself will be too short to set forth the love of the LORD JESUS CHRIST. I cannot, indeed I cannot forbear speaking again, and again, and again, of the LORD JESUS.

And if there are any here who are strangers to this love of the LORD JESUS CHRIST, do not despair; come, come unto CHRIST, and he will have mercy upon you, he will pardon all your sins, he will heal all your backslidings, he will love you freely, and take you to be with himself. Come therefore, O my guilty brethren, unto JESUS, and you shall find rest for your souls. You need not fear, you need not despair, when GOD has had mercy upon such a wretch as I; and he will save you also, if you will come unto him by faith.

Why do ye delay? What! do you say, you are poor, and therefore ashamed to come? It is not your poverty that CHRIST mindeth; come in all your rags, in all your pollution, and he will save you. Do not depend upon any thing but the blood of JESUS CHRIST; do not stand out an hour longer, but give your hearts to CHRIST, give him the firstlings of the flock; come unto him now, lest he should cut you off before you are prepared, and your soul be sent to that pit from whence there is no redemption.

Do not waver, but give him that which he desires, your hearts; it is the heart the LORD JESUS CHRIST wanteth; and when you have an inward principle wrought in your hearts by this same JESUS, then you will feel the sweetness and pleasure of communion with GOD. O consider, my brethren, the love of the LORD JESUS CHRIST, in dying for you; and are you resolved to slight his dying love? Your sins brought CHRIST from heaven, and I humbly pray to the LORD that they may not be a means of sending you to hell. What language will make you leave your sins and come to CHRIST? O that I did but know! and that it lay in my power to give you this grace; not one of you, not the greatest scoffer here should go hence before he was changed from a natural to a spiritual life; then, then we would rejoice and take sweet council together; but all this is not in my power: but I tell you where you may have it, even of the LORD JESUS; he will give it to you, if you ask it of him, for he has told us, “Ask, and you shall receive;” therefore ask of him, and if you are repulsed again and again, intreat him more, and he will be unto you as he was to the poor _Syrophœnician_ woman, who came to CHRIST on account of her daughter; and if she was so importunate to him for a body, how much more should we be solicitous for our souls? If you seek to him in faith, his answer will be to you as it was to her, “Thy faith hath saved thee, be it as thou wouldest have it.”

O, do not forsake the seeking of the LORD; do not, I beseech you, neglect the opportunities which may be offered to you, for the salvation of your souls; forsake not the assembling of yourselves together, to build up and confirm and strengthen those who are weak in faith; to convince sinners, that they may feel the power of GOD pricking them in their hearts, and make them cry out, “What must we do to be saved?”

The devil and his agents have their clubs of revelling, and their societies of drunkenness; they are not ashamed to be seen and heard doing the devil their master’s works; they are not ashamed to proclaim him; and sure you are not ashamed of the LORD JESUS CHRIST; you dare proclaim that JESUS, who died that you might live, and who will own you before his Father and all the holy angels: Therefore, dare to be singularly good; be not afraid of the face of man; let not all the threats of the men of this world move you: what is the loss of all the grandeur, or pleasure, or reputation of this life, compared to the loss of heaven, of CHRIST and of your souls? and as for the reproaches of the world, do not mind them; when they revile you, never, never revile again; do not answer railing with railing; but let love, kindness, meekness, patience, long-suffering, be found in you, as they were in the blessed JESUS; therefore, I beseech you, do not neglect the frequent coming together, and telling each other, what great things JESUS CHRIST hath done for your souls.

I do not now, as the Pharisees say I do, encourage you to leave your lawful callings, and your business, in which GOD, by his providence, hath placed you; for you have two callings, the one a general, and the other a special one; it is your duty to regard your ♦families, and if you neglect them out of any pretence whatsoever, as going to church or to societies, you are out of the way of your duty, and offering that to GOD which he commanded you not. But then, my brethren, you are to take care that the things of this life do not hinder the preparing for that which is to come; let not the business of the world make you unmindful of your souls; but in all your moral actions, in the business of life, let all be done with a view to the glory of GOD, and the salvation of your souls.

♦ “familes” replaced with “families”

The night draws on, and obliges me to hasten to a conclusion; though, methinks, I could speak until my tongue clave to the roof of my mouth, yea, until I could speak no more, if it was to save your souls from the paws of him who seeketh to devour them.

Therefore let me beseech you, in all love and compassion: Consider, you, who are Pharisees; you, who will not come to CHRIST, but are trusting to yourselves for righteousness; who think, because you lead civil, honest, decent lives, all will go well at last; but let me tell you, O ye Pharisees, that harlots, murderers, and thieves, shall enter the kingdom of GOD before you. Do not flatter yourselves of being in the way to heaven, when you are in the broad way to hell; but if you will throw away your righteousness and come to CHRIST, and be contented to let JESUS CHRIST do all for you, and in you, then CHRIST is willing to be your Saviour; but if you bring your good works with you, and think to be justified on the account of them, you may seek to be justified by them for ever, and never be justified; no, it is only the blood of JESUS that cleanseth us from the filth and pollution of all our sins; and you must be sanctified before you are justified. As for good works, we are justified before GOD without any respect to them, either past, present, or to come: when we are justified, good works will follow our justification, for we can do no good works, until we are cleansed of our pollution, by the sanctification of the Spirit of GOD.

O ye scoffers, come and see this JESUS, this LORD of glory whom you have despised; and if you will but come to CHRIST, he will be willing to receive you, notwithstanding all the persecution you have used towards his members: However, if you are resolved to persist in your obstinacy, remember, salvation was offered to you, that CHRIST and free grace were proposed; but you refused to accept of either, and therefore your blood will be required at your own hands.

I shall only say this unto you, that however you may despise either me or my ministry, I shall not regard it, but shall frequently shew you your danger, and propose to you the remedy; and shall earnestly pity and pray for you, that GOD would shew you your error, and bring you home into his sheepfold, that you, from ravenous lions, may become peaceful lambs.

And as for you, O my brethren, who desire to chuse CHRIST for your Lord, and to experience his power upon your souls, and as yet do not find your desires and prayers answered; go on, and CHRIST will manifest himself unto you, as he does not unto the world; you shall be made to see and feel this love of JESUS upon your souls; you shall have a witness in your own breast, that you are the LORD’s; therefore, do not fear, the LORD JESUS CHRIST will gather you with his elect, when he comes at that great day of accounts, to judge every one according to the deeds done in the body, whether they be good, or whether they be evil: and, O that the thought of answering to GOD for all our actions, would make us more mindful about the consequences that will attend it.

And now let me address all of you, high and low, rich and poor, one with another, to accept of mercy and grace while it is offered to you: Now is the accepted time, now is the day of salvation; and will you not accept it, now it is offered unto you? do not stand out one moment longer; but come and accept of JESUS CHRIST in his own way, and then you shall be taken up at the last day, and be with him for ever and ever: and sure this should make you desirous of being with that JESUS who has done so much for you, and is now interceding for you, and preparing mansions for you; where may we all arrive and sit down with JESUS to all eternity!

Which GOD of his infinite mercy grant, &c.

SERMON XX.

Worldly business no Plea for the Neglect of Religion.

MATTHEW viii. 22.

_Let the dead bury their dead._

ST. _Paul_ preaching at _Athens_, tells them, that as he passed by and beheld their devotions, he perceived they were in all things too _superstitious_. But was this apostle to rise, and come publishing the glad tidings of salvation in any of our populous cities, he would see no reason why he should charge the inhabitants with this; but rather as he passed by and observed the tenor of their life, say, I perceive in all things ye are too _worldly-minded_; ye are too eagerly bent on pursuing your lawful business; so eagerly, as either wholly to neglect, or at least too heedlesly to attend on the one thing needful.

There cannot then be a greater charity shewn to the christian world, than to sound an alarm in their ears, and to warn them of the inexpressible danger, of continually grasping after the things of this life, without being equally, nay a thousand times more concerned for their well-being in a future state.

And there is still the more occasion for such an alarm, because worldly-mindedness so easily and craftily besets the hearts of men. For out of a specious pretence of serving GOD in labouring for the meat which perisheth, they are insensibly lulled into such a spiritual slumber, as scarce to perceive their neglect to secure that which endureth to everlasting life.

The words of the text, if not at first view, yet when examined and explained, will be found applicable to this case, as containing an admirable caution not to pursue the affairs of this world, at the expence of our happiness in the next.

They are the words of JESUS CHRIST himself: the occasion of their being spoken was this; As he was conversing with those that were gathered round about him, he gave one of them an immediate summons to follow him: but he, either afraid to go after such a persecuted master, or rather loving this present world, says, “Suffer me first to go home and bury my father,” or, as most explain it, let me first go and dispatch some important business I have now in hand. But JESUS said unto him, “Let the dead bury their dead;” leave worldly business to worldly men, let thy secular business be left undone, rather than thou shouldst neglect to follow me.

Whether this person did as he was commanded, I know not; but this I know, that what CHRIST said here in person, he has often whispered with the small still voice of his holy Spirit, and said to many here present, that rise up early and late take rest, and eat the bread of carefulness, Come draw off your affections from the things of this life; take up your cross and follow me. But they, willing to justify themselves, make answer, LORD, suffer us first to bury our fathers, or dispatch our secular affairs. I say unto all such, “Let the dead bury their dead,” let your worldly business be left undone, rather than you should neglect to follow him.

From the words thus explained, naturally arises this proposition, that no business, though ever so important, can justify a neglect of true religion.

The truth of which I shall first shew, and then make an application of it.

I. _First_ then, I am to prove, that no temporal business, though ever so important, can justify a neglect of true religion.

By the word _religion_, I do not mean any set of moral virtues, any partial amendment of ourselves, or formal attendance on any outward duties whatsoever: but an application of CHRIST’s whole and personal righteousness, made by faith to our hearts; a thorough real change of nature wrought in us by the invisible, yet powerful operation of the Holy Ghost, preserved and nourished in our souls by a constant use of all the means of grace, evidenced by a good life, and bringing forth the fruits of the Spirit.

This is true and undefiled religion, and for the perfecting this good work in our hearts, the eternal Son of GOD came down and shed his precious blood; for this end were we made, and sent into the world, and by this alone can we become the sons of GOD. Were we indeed to judge by the common practice of the world, we might think we were sent into it for no other purpose, than to care and toil for the uncertain riches of this life: but if we consult the lively oracles, they will inform us, that we were born for nobler ends, even to be born again from above, to be restored to the divine likeness by JESUS CHRIST, our second _Adam_, and thereby be made meet to inherit the kingdom of heaven; and consequently, there is an obligation laid upon all, even the most busy people, to secure this end; it being an undeniable truth, that all creatures ought to answer the end for which they were created.

Some indeed are for confining religion to the clergy, and think it only belongs to those who serve at the altar: but what a fatal mistake is this, seeing all persons are indifferently called by GOD to the same state of inward holiness. As we are all corrupt in our nature, so must we all be renewed and sanctified. And though it must be granted, that the clergy lie under double obligations to be examples to believers, in faith, zeal, charity, and whatever else is commendable and of good report, as being more immediately dedicated to the service of GOD; yet as we have been all baptized with one baptism into the death of CHRIST, we are all under the necessity of performing our baptismal covenant, and perfecting holiness in the fear of GOD: for the holy scriptures point out to us but one way of admission into the kingdom of CHRIST, through the narrow gate of a sound conversion: and he that does not enter into the sheepfold, whether clergy or lay-man, by this door, will find, to his everlasting confusion, there is no climbing up another way.

Besides, what a gross ignorance of the nature of true religion, as well as of our own happiness, does such a distinction discover? For what does our Saviour, by willing us to be religious, require of us? but to subdue our corrupt passions, to root out ill habits, to engraft the heavenly graces of GOD’s most holy Spirit in their room; and, in one word, to fill us with all the fulness of GOD.

And will men be so much their own enemies, as to affirm this belongs only to those who minister in holy things? Does it not equally concern the most active man living? Is it the end of religion to make men happy, and is it not every one’s privilege to be as happy as he can? Do persons in business find the corruptions of their nature, and disorder of their passions, so pleasing, that they care not whether they ever regulate or root them out? Or will they consent that ministers shall be alone partakers of the inheritance of the saints in light? If not, as they desire the same end, why will they not make use of the same means? Do they think that GOD will create a new thing upon the earth, and, contrary to the purity of his nature, and immutability of his counsel, admit them into heaven in their natural state, because they have been encumbred about many worldly things? Search the scriptures, and see if they give any room for such a groundless hope.

But farther, one would imagine there was something of the highest concern and utmost importance in our temporal affairs, that they should divert so many from purifying their hearts by faith which is in CHRIST JESUS.

A covetous miser, who neglects religion by being continually intent on seeking great things for himself and those of his own houshold, flatters himself he herein acts most wisely; and at the same time will censure and condemn a young prodigal, who has no time to be devout, because he is so perpetually engaged in wasting his substance by riotous living and following of harlots. But yet a little while, and men will be convinced, that they are as much without excuse who lose their souls by hunting after riches, as those who lose them by hunting after sensual pleasures. For though business may assume an air of importance, when compared with other trifling amusements, yet when put in the balance with the loss of our precious and immortal souls, it is equally frivolous, according to that of our Saviour, “What shall it profit a man, if he shall gain the whole world, and lose his own soul; or what shall a man give in exchange for his soul?”

And now what need we any further proof? We have heard the decision out of CHRIST’s own mouth. But because it is so difficult to convince such of this important truth, whose hearts are blinded by the deceitfulness of riches, that we had need cry out to them in the language of the prophet, “O earth, earth, hear the word of the LORD,” I shall lay before you one passage of scripture more, which I could wish were written on the tables of all our hearts. In the xivth of St. _Luke_, the 18th and following verses, our blessed LORD puts forth this parable, “A certain man made a great supper, and bade many, and sent his servant at supper-time, to call them that were bidden: but they all, with one consent, began to make excuse. The one said, I have bought a piece of ground, and I must needs go and see it, I pray thee have me excused. And another said, I have bought a yoke of oxen, and I must needs go and prove them, I pray thee therefore have me excused. So the servant returned, and shewed his master all these things.” And what follows? Did the master accept of their excuses? No, the text tells us the good man was angry, and said, “that none of those which were bidden, should taste of his supper.” And what does this parable teach, but that the most lawful callings cannot justify our neglect; nay, that they are no longer lawful when they in any wise interfere with the great concerns of religion? For the marriage supper here spoken of, means the gospel; the master of the house is CHRIST; the servants sent out, are his ministers, whose duty it is, from time to time, to call the people to this marriage-feast, or, in other words, to be religious. Now we find those that were bidden, were very well and honestly employed. There was no harm in buying or seeing a piece of ground, or in going to prove a yoke of oxen; but here lay their fault, they were doing these things, when they were invited to come to the marriage feast.

Without doubt, persons may very honestly and commendably be employed in following their respective callings; but yet, if they are engaged so deeply in these, as to hinder their working out their salvation with fear and trembling, they must expect the same sentence with their predecessors in the parable, that none of them shall taste of CHRIST’s supper: for our particular calling, as of this or that profession, must never interfere with our general and precious calling, as christians. Not that christianity calls us entirely out of the world, the holy scriptures warrant no such doctrine.

It is very remarkable, that in the book of life, we find some almost of all kinds of occupations, who notwithstanding served GOD in their respective generations, and shone as so many lights in the world. Thus we hear of a good centurion in the evangelists, and a devout _Cornelius_ in the _Acts_; a pious lawyer; and some that walked with GOD, even of _Nero_’s houshold, in the epistles; and our divine master himself, in his check to _Martha_, does not condemn her for minding, but for being cumbered or perplexed about many things.

No, you may, nay, you must labour, out of obedience to GOD, even for the meat which perisheth.

But I come, in the _Second_ place, to apply what has been said.

I beseech you, by the mercies of GOD in CHRIST JESUS, let not your concern for the meat which perisheth be at the expence of that which endureth to everlasting life; for, to repeat our blessed Saviour’s words, “What shall it profit a man, if he shall gain the whole world, and lose his own soul; or, what shall a man give in exchange for his soul?”

Were we always to live in the world, then worldly wisdom would be our highest wisdom: but forasmuch as we have here no continuing city, and were only sent into this world to have our natures changed, and to fit ourselves for that which is to come; then to neglect this important work for a little worldly gain, what is it but, with profane _Esau_, to sell our birth-right for a mess of pottage.

Alas! how unlike are christians to christianity! they are commanded to “seek first the kingdom of GOD and his righteousness,” and all other real necessaries shall be added unto them; but they are fearful (O men of little faith!) that if they should do so, all other necessaries would be taken from them: they are strictly forbidden to be careful for the morrow, and yet they rest not night or day, but are continually heaping up riches for many years, though they know not who shall gather them. Is this acting like persons that are strangers and pilgrims upon earth? Is this keeping their baptismal vow? Or rather, is it not directly apostatizing from it, and deserting the service of JESUS CHRIST, to list themselves under the banner of mammon?

But what will be the hope of such worldlings, when GOD shall take away their souls? What if the almighty should say to each of them, as he did to the rich fool in the gospel, “this night shall thy soul be required of thee;” O then, what would all those things profit them, which they are now so busy in providing?

Was eternal life, that free gift of GOD in CHRIST JESUS, to be purchased with money; or could men carry their stocks beyond the grave, to buy oil for their lamps, i. e. grace for their hearts, when they should be called to meet the bridegroom, there might be some reason why GOD might well bear with them: but since their money is to perish with them; since it is certain, as they brought nothing into the world, so they can carry nothing out; or supposing they could, since there is no oil to be bought, no grace to be purchased when once the lamp of their natural life is gone out; would it not be much more prudent to spend the short time they have here allotted them, in buying oil while it may be had, and not for fear of having a little less of that which will quickly be another man’s, eternally lose the true riches?

What think you? Is it to be supposed, it grieved that covetous worldling before mentioned, when his soul sprung into the world of spirits, that he could not stay here till he had pulled down his barns and built greater? Or think you not that all things here below seemed equally little to him then, and he only repented that he had not employed more time in pulling down every high thought that exalted itself against the Almighty, and building up his soul in the knowledge and fear of GOD?

And thus it will be with all unhappy men, who like him are disquieting themselves in a vain pursuit after worldly riches, and at the same time are not rich towards GOD.

They may, for a season, seem excellently well employed in being solicitously careful about the important concerns of this life; but when once their eyes are opened by death, and their souls launched into eternity, they will then see the littleness of all sublunary cares, and wonder they should be so besotted to the things of another life, while they were, it may be, applauded for their great wisdom and profound sagacity in the affairs of this world.

Alas! how will they bemoan themselves for acting like the unjust steward, so very wisely in their temporal concerns, in calling their respective debtors so carefully, and asking how much every one owes to them, and yet never remembring to call themselves to an account, or enquire how much they owed to their own great LORD and master?

And now what shall I say more? The GOD of this world, and the inordinate desire of other things, must have wholly stifled the conscience of that man, who does not see the force of these plain reasonings.

Permit me only to add a word or two to the rich, and to persons that are freed from the business of this life.

But here I must pause a while, for I am sensible that it is but an ungrateful, and as some may imagine, an assuming thing, for such a novice in religion to take upon him to instruct men in high stations, and who perhaps would disdain to set me with the dogs of their flock.

But however, since St. _Paul_, who knew what best became a young preacher, commanded _Timothy_, young as he was, to exhort and charge the rich with all authority; I hope none here that are so, will be offended, if with humility I beg leave to remind them, though they once knew this, that if persons in the most busy employs are indispensibly obliged to “work out their salvation with fear and trembling,” much more ought they to do so, who are free from the toils and incumbrance of a lower way of life, and consequently have greater opportunities and leisure to prepare themselves for a future state.

But is this really the case? or do we not find, by fatal experience, that too many of those whom GOD has exalted above their brethren, who are “cloathed in purple and fine linnen, and fare sumptuously every day,” by a sad abuse of GOD’s great bounty towards them, think that their stations set them above religion, and so let the poor, who live by the sweat of their brows, attend more constantly on the means of grace than do they?

But woe unto such rich men! for they have received their consolation. Happy had it been if they had never been born: for if the careless irreligious tradesman cannot be saved, where will luxurious and wicked gentlemen appear?

Let me therefore, by way of conclusion, exhort all persons, high and low, rich and poor, one with another, to make the renewal of their fallen nature, the one business of their lives; and to let no worldly profit, no worldly pleasure, divert them from the thoughts of it. Let this cry, “Behold the bridegroom cometh,” be ever sounding in our ears; and let us live as creatures that are every moment liable to be hurried away by death to judgment: let us remember, that this life is a state of infinite importance, a point between two eternities, and that after these few days are ended, there will remain no more sacrifice for sin; let us be often asking ourselves, how we shall wish we had lived when we leave the world? And then we shall always live in such a state, as we shall never fear to die in. Whether we live, we shall live unto the LORD; or whether we die, we shall die unto the LORD; so that living or dying we may be the LORD’s.

To which end, let us beseech GOD, the protector of all them that put their trust in him, without whom nothing is strong, nothing is holy, to increase and multiply upon us his mercy, that he being our ruler and guide, we may so pass through things temporal, that we finally lose not the things eternal; through JESUS CHRIST our LORD.

SERMON XXI.

CHRIST the only Rest for the Weary and Heavy-Laden.

MATTHEW xi. 28.

_Come unto me, all ye that are weary and heavy laden, and I will give you rest._

NOTHING is more generally known than the duties which belong to christianity; and yet, how amazing is it, nothing is less practised? There is much of it in name and shew, but little of it in the heart and conversation; indeed, if going to church, and to the sacrament, or, if our being called after the name of CHRIST, and being baptized into that name; if that will make us christians, I believe all of us would have a claim thereto: but if it consists in the heart, that there must be an inward principle wrought in us by faith; that there must be a change of the whole nature, a putting off the old man with his deeds, a turning from sin unto GOD, a cleaving only unto the Son of Righteousness; and that there must be a new birth, and we experience the pangs thereof; and that you must feel yourselves weary and heavy laden with your sins, before you will seek for deliverance from them; if this is to be the case, if there is so much in being children of GOD, alas! how many who please themselves with an outside shew, a name to live whilst they are dead; and how few that have any share in this spiritual state, in this true and living name? How few are they who are weary and heavy laden with their sins, and seek to CHRIST for rest? They say, in a formal customary manner, we are sinners, and there is no health in us; but how few feel themselves sinners, and are so opprest in their own spirits, that they have no quiet nor rest in them, because of the burden of their sins, and the weight that is fallen and lays on their minds?

Under these burdens, these heavy burdens, they are at a loss what to do whereby they may obtain rest; they fly to their works, they go to a minister, and he tells them to read, to pray, and meditate, and take the sacrament: thus they go away, and read, and pray, and meditate almost without ceasing, and never neglect the sacrament whenever there is an opportunity for the taking of it. Well, when the poor soul has done all this, it still finds no ease, there is yet no relief: Well, what must you do then? To lie still under the burden they cannot, and to get rid of it they cannot: O what must the burdened soul do! Why, goes to the clergyman again, and tells him the case, and what it has done, and that it is no better. Well, he asks, have you given alms to the poor? Why no. Then go and do that, and you will find rest. Thus the poor sinner is hurried from duty to duty, and still finds no rest: all things are uneasy and disquiet within, and there remains no rest in the soul. And if it was to go through all the duties of religion, and read over a thousand manuals of prayers, none would ever give the soul any rest; nothing will, until it goes to the LORD JESUS CHRIST, for there is the only true rest; that is the rest which abideth, and will continue for ever. It is not in your own works, nor in your endeavours: no; when CHRIST comes into your souls, he pardons you, without any respect to your works, either past, present, or to come.

From the words, my brethren, I have now read, I shall

I. Shew you who are the weary and heavy laden.

II. Inquire what is meant by coming to CHRIST. And,

III. Conclude with exhorting you to accept of the invitation which the LORD JESUS CHRIST gives unto you to come unto him, with the assurance of finding rest. ‏

_First_, I am to shew you, who are the weary and heavy-laden.

And here it will be necessary to consider who are not; and then, to consider who they are that are really so.

1. Those who think themselves good enough, and are pleased that they are not so bad as others, these are not weary or heavy laden.

No, these Pharisees are not thus troubled; they laugh and jest at those who talk of feeling their sins, and think there is no occasion to make so much ado about religion: it is to be righteous over-much, and the means to destroy yourselves. They think if they do but mean well, and say their prayers, as they call them, it is sufficient: though they may say a prayer, yea, thousands of prayers, and all the while be only offering up the sacrifice of fools. They may call GOD, Father, every day, when it is only mocking of GOD, and offering up false fire unto him; and it would be just for him to serve them, as he did _Nahab_ and _Abihu_, destroy them, cut them off from the face of the earth: but he is waiting to be gracious, and willing to try a little longer, whether you will bring forth any thing more than the leaves of an outward profession, which is not all that the LORD requires: no, he wants the heart; and unless you honour him with that, he does not regard your mouths, when the other is far from him. You may say over your prayers all your lives, and yet you may never pray over one: therefore, while you flatter yourselves you are good enough, and that you are in a state of salvation, you are only deceiving your own souls, and hastening on your own destruction. Come unto him, not as being good enough, but as vile sinners, as poor, and blind, and naked, and miserable, and then JESUS will have compassion.

O ye Pharisees, what fruits do ye bring forth? Why, you are moral, polite creatures; you do your endeavours, you do what you can, and so JESUS is to make up the rest. You esteem yourselves fine, rational, and polite beings, and think it is too unfashionable to pray; it is not polite enough: perhaps you have read some prayers, but knew not how to pray from your hearts; no, by no means: that was being righteous over-much indeed.

But when once you are sensible of your being lost, damned creatures, and see hell gaping ready to receive you; if GOD was but to cut the thread of life, O then, then you would cry earnestly unto the LORD to receive you, to open the door of mercy unto you; your tones would then be changed, you would no more flatter yourselves with your abilities and good wishes: no, you would see how unable you were, how incapable to save yourselves; that there is no fitness, no free will in you: no fitness, but for eternal damnation, no free will but that of doing evil; and that when you would do good, evil is present with you, and the thing that ye would not, that do ye. He knows the secret intent of every heart; and this is a pleasure to you, my dear brethren, who come on purpose to meet with him, though it be in a field. And, however some may esteem me a mountebank, and an enthusiast, one that is only going to make you methodically mad; they may breathe out their invectives against me, yet CHRIST knows all; he takes notice of it, and I shall leave it to him to plead my cause, for he is a gracious Master: I have already found him so, and am sure he will continue so. Vengeance is his, and he will repay it. Let them revile me; let them cast me out of their synagogues, and have my name in reproach, I shall not answer them by reviling again, or in speaking evil against them: no, that is not the Spirit of CHRIST, but meekness, patience, long-suffering, kindness, &c.

Ye pharisees, who are going about to establish your own righteousness; you, who are too polite to follow the LORD JESUS CHRIST in sincerity and truth; you, who are all for a little shew, a little outside work; who lead moral, civil, decent lives, CHRIST will not know you at the great day, but will say unto you, O ye Pharisees, was there any place for me in your love? Alas! you are full of anger and malice, and self-will; yet you pretended to love and serve me, and to be my people: but, however, I despise you; I, who am GOD, and knoweth the secret of all hearts; I, who am truth itself, the faithful and true witness, say unto you, “Depart from me, ye workers of iniquity, into that place of torment, prepared for the devil and his angels.” Good GOD! and must these discreet polite creatures, who never did any one harm, but led such civil, decent lives, must they suffer the vengeance of eternal fire? Cannot their righteous souls be saved? Where then must the sinner and the ungodly appear? Where wilt thou, O sabbath-breaker, appear, thou, who canst take thy pleasure, thy recreation, on the LORD’s-day, who refusest to hear the word of GOD, who wilt not come to church to be instructed in the ways of the LORD? Where will you, O ye adulterers, fornicators, and such-like of this generation appear? Whoremongers and adulterers GOD will judge, and them he will condemn. Then you will not call these tricks of youth: no, but you will call on the rocks and the mountains to fall on you, to hide you from the fury and anger of the LORD. Where wilt thou, O man, appear, that takes pleasure in making a mock of sin, who despisest all reproof, who throws about thy jests as a madman does fire, and asks whether thou art not in sport? Where wilt thou, O man, appear, that makes it thy business to preach against the children of the Most High; thou, who art inventing methods in order to stop the progress of the gospel, and using thy utmost power to quash the preaching thereof; who art raising of evil reports against the disciples of CHRIST, and esteemest them madmen, fools, schismatics, and a parcel of rabble? Thou, O man, with all thy letter-learning, wilt surely see the judgment-seat of CHRIST, though, perhaps, sorely against your will; to be cast by him into eternal fire, a place prepared for the devil and his angels. There is a burning tophet kindled by the fury of an avenging GOD, which will never, never be quenched. The devil longs to embrace you in his hellish arms, whenever the sentence is past, where you must for ever bear the weight of your sin: there is no redemption then; the day of grace is past; the door of hope is shut; mercy will be no more offered, but you must be shut out from GOD for ever. O who can dwell with everlasting burnings!

However you may think of hell, indeed it is not a painted fire; it is not an imagination to keep people in awe: then, then you will feel the power of the almighty arm. If you will not lay hold on his golden sceptre, he will break you with his iron rod. O ye Pharisees, who are now so good, so much better than others, how will ye stand before CHRIST, when drest in his glory as judge? You Arians, may now despise his divinity; then you shall have a proof of it; he will shew, that he has all power, and that he was no subordinate GOD; he will shew you that he has all power in heaven and earth that he was King of kings, and Lord of lords; that he was the mighty GOD, the everlasting Father; and this power that he has, he will exercise in preserving you to no other end, but to punish you for ever. Thus you, who please yourselves with being good enough now, who are not weary and heavy laden with a sense of your sins here, will be weary and heavy laden with a sense of your punishment hereafter.

2. Those, my brethren, are not weary and heavy laden with a sense of their sins, who can delight themselves in the polite entertainments of the age, and follow the sinful diversions of life.

Now they can go to balls and assemblies, play-houses and horse-racing; they have no thought of their sins; they know not what it is to weep for sin, or humble themselves under the mighty hand of GOD; they can laugh away their sorrows, and sing away their cares, and drive away these melancholy thoughts; they are too polite to entertain any sad thoughts; the talk of death and judgment is irksome to them, because it damps their mirth; they could not endure to think of their sin and danger; they could not go to a play, and think of hell; they could not go quietly to a masquerade, and think of their danger; they could not go to a ball or an assembly in peace, if they thought of their sins.

And so it is proved, even to a demonstration, that these are not weary and heavy laden: for if they are not thoughtful about their sins, they will never be weary and heavy laden of them. But at the day of judgment all will be over: they shall lose all their carnal mirth, all their pleasure, all their delight will be gone for ever.

They will say then of their laughter, it is mad; and of mirth, What dost thou? Their merry conceits, and witty jests against the poor despised people of GOD, are then over. Their mirth was but as the crackling of thorns under a pot; it made a great blaze and unseemly noise for a while, but it was presently gone, and will return no more.

They think now, that if they were to fast or to pray, and meditate and mourn, they should be righteous over-much, and destroy themselves; their lives would be a continual trouble, and it would make them run mad. Alas, my brethren, what misery must that life be, where there is no more pleasant days, no more balls or plays, no cards or dice, those wasters of precious time, no horse-racing and cock-fighting, from whence no good ever came, unless abusing GOD Almighty’s creatures, and putting them to that use which he never designed them, can be called so. How miserable will your life be, when all your joys are over, when your pleasures are all past, and no more mirth or pastime? Do you think there is one merry heart in hell? one pleasing countenance? or jesting, scoffing, swearing tongue? A sermon now is irksome: the offer of salvation, by the blood of JESUS CHRIST, is now termed enthusiasm; but then you would give thousands of worlds, if in your power, for one tender of mercy, for one offer of grace, which now you so much despise.

Now, you are not weary of your diversions, nor are you heavy laden with the sins, with which they are accompanied; but then you will be weary of your punishment, and the aggravation which attends it. Your cards and dice, your hawks and hounds, and bowls, and your pleasant sports, will then be over. What mirth will you have in remembering your sports and diversions? I would not have you mistake me, and say, I am only preaching death and damnation to you; I am only shewing you what will be the consequence of continuing in these sinful pleasures; and if the devil does not hurry you away with half a sermon, I shall shew you how to avoid these dangers, which I now preach up as the effect of sin unrepented of. I mention this, lest you should be hurried away by the devil: but be not offended, if I point out unto you more of the terrors which will attend your following these polite and fashionable entertainments of the present age, and of not being weary and heavy laden with a sense of your sins.

They who delight in drinking wine to excess, and who are drunkards, what bitter draughts will they have instead of wine and ale? The heat of lust will be then also abated; they will no more sing the song of the drunkard; no more spend their time in courting their mistresses, in lascivious discourse, in amorous songs, in wanton dalliances, in brutish defilements: no, these are all over; and it will but prick each other to the heart to look one another in the face. Then they will wish, that instead of sinning together, they had prayed together; had frequented religious societies; had stirred up each other to love and holiness, and endeavoured to convince each other of the evil of sin, and how obnoxious they are to the wrath of GOD; and the necessity of being weary and heavy laden with a sense thereof; that they might have escaped the punishment which they suffer, by their following the sinful and polite diversions of the age they fell into. But as it was against GOD himself they had sinned, so no less than GOD will punish them for their offences: he hath prepared these torments for his enemies; his continual anger will still be devouring of them; his breath of indignation will kindle the flame; his wrath will be a continual burden to their souls. Woe be to him who falls under the stroke of the Almighty!

Thus they are not weary and heavy laden with their sins, who can follow the polite and fashionable entertainments of the age. But,

_Secondly_, I am to shew you what it is to be weary and heavy laden with sins. And

1. You may be said, my brethren, to be weary and heavy laden, when your sins are grievous unto you, and it is with grief and trouble you commit them.

You, who are awakened unto a sense of your sins, who see how hateful they are to GOD, and how they lay you open to his wrath and indignation, and would willingly avoid them; who hate yourselves for committing them; when you are thus convinced of sin, when you see the terrors of the law, and are afraid of his judgments; then you may be said to be weary of your sins. And O how terrible do they appear when you are first awakened to a sense of them; when you see nothing but the wrath of GOD ready to fall upon you, and you are afraid of his judgments! O how heavy is your sin to you then! Then you feel the weight thereof, and that it is grievous to be borne.

2. When you are obliged to cry out under the burden of your sins, and know not what to do for relief; when this is your case, you are weary of your sins. It does not consist in a weariness all of a sudden: no, it is the continual burden of your soul, it is your grief and concern that you cannot live without offending GOD, and sinning against him; and these sins are so many and so great, that you fear they will not be forgiven.

I come, _Secondly_, to shew you what is meant by coming to CHRIST.

It is not, my brethren, coming with your own works: no, you must come in full dependance upon the LORD JESUS CHRIST, looking on him as the LORD who died to save sinners: Go to him, tell him you are lost, undone, miserable sinners, and that you deserve nothing but hell; and when you thus go to the LORD JESUS CHRIST out of yourself, in full dependance on the LORD JESUS CHRIST, you will find him an able and a willing saviour: he is pleased to see sinners coming to him in a sense of their own unworthiness; and when their case seems to be most dangerous, most distressed, then the LORD in his mercy steps in and gives you his grace; he puts his Spirit within you, takes away your heart of stone, and gives you a heart of flesh. Stand not out then against this LORD, but go unto him, not in your own strength, but in the strength of JESUS CHRIST.

And this brings me, _Thirdly_, to consider the exhortation CHRIST gives unto all of you, high and low, rich and poor, one with another, to come unto him that you may have rest. And if JESUS CHRIST gives you rest, you may be sure it will be a rest indeed; it will be such a rest as your soul wants; it will be a rest which the world can neither give nor take away. O come all of ye this night, and you shall find rest: JESUS CHRIST hath promised it. Here is a gracious invitation, and do not let a little rain hurry you away from the hearing of it; do but consider what the devil and damned spirits would give to have the offer of mercy, and to accept of CHRIST, that they may be delivered from the torments they labour under, and must do so for ever; or, how pleasing would this rain be to them to cool their parched tongues; but they are denied both, while you have mercy offered to you; free and rich mercy to come to CHRIST: here is food for your souls, and the rain is to bring forth the fruits of the earth, as food for your bodies. Here is mercy upon mercy.

Let me beseech you to come unto CHRIST, and he will give you rest: you shall find rest unto your souls. O you, my weary, burthened brethren, do but go to CHRIST in this manner, and though you go to him weary, you shall find rest before you come from him: let not any thing short of the LORD JESUS CHRIST be your rest; for wherever you seek you will be disappointed; but if you do but seek unto the LORD JESUS CHRIST, there you will find a fulness of every thing which your weary soul wants. Go to him this night; here is an invitation to all you who are weary souls. He does not call you, O Pharisees; no, it is only you weary sinners; and sure you will not stay from him, but accept of his invitation; do not delay; one moment may be dangerous: death may take you off suddenly. You know not but that a fit of the apoplexy may hurry you from time into eternity: therefore, be not for staying till you have something to bring; come in all your rags, in all your filthiness, in all your distresses, and you will soon find JESUS CHRIST ready to help, and to relieve you: he loves you as well in your rags, as in your best garments; he regards not your dress; no, do but come unto him, and you shall soon find rest for your souls.

What say you? Shall I tell my Master you will come unto him, and that you will accept him on his own terms. Let me, my brethren, beseech you to take JESUS without any thing of your own righteousness: for if you expect to mix any thing of yourself with CHRIST, you build upon a sandy foundation; but if you take CHRIST for your rest, he will be that unto you. Let me beseech you to build upon this rock of ages. O my brethren, think of the gracious invitation, “Come unto me,” to JESUS CHRIST: it is he that calls you: And will you not go?

Come, come unto him. If your souls were not immortal, and you in danger of losing them, I would not thus speak unto you; but the love of your souls constrains me to speak: methinks this would constrain me to speak unto you for ever. Come then by faith, and lay hold of the LORD JESUS: though he be in heaven, he now calleth thee. Come, all ye drunkards, swearers, sabbath-breakers, adulterers, fornicators; come, all ye scoffers, harlots, thieves, and murderers, and JESUS CHRIST will save you; he will give you rest, if you are weary of your sins. O come lay hold upon him. Had I less love for your souls, I might speak less; but that love of GOD, which is shed abroad in my heart, will not permit me to leave you, till I see whether you will come to CHRIST or no. O for your life receive him, for fear he may never call you any more. Behold, the Bridegroom cometh; it may be this night the cry may be made. How would you bear this, if you were sure to die before the morning light? GOD grant you may begin to live, that when the king of terrors shall come, you may have nothing to do but to commit your souls into the hands of a faithful Redeemer.

Now to GOD the Father, GOD the Son, and GOD the Holy Ghost, be all honour, praises, dominion, and power, henceforth and for evermore, _Amen_, _Amen_. ‏

SERMON XXII.

The Folly and Danger of parting with CHRIST for the Pleasures and Profits of Life.

MATTHEW viii. 23, to the End.

_And when he was entered into a ship, his disciples followed him. And behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: But he was asleep. And his disciples came to him, and awoke him, saying, Lord, save us, we perish. And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose and rebuked the winds and the sea, and there was a great calm. But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him! And when he was come to the other side into the country of the |Gergesenes|, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. And behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? Art thou come hither to torment us before the time? And there was, a good way off from them, an herd of many swine, feeding. So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. And he said unto them, Go: And when they were come out, they went into the herd of swine; and behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. And they that kept them, fled and went their ways into the city, and told every thing; and what was befallen to the possessed of the devils. And behold, the whole city came out to meet Jesus, and when they saw him, they besought him that he would depart out of their coasts._

IF we were but sensible of the great necessity there is, in this our day, of being real christians, sure we should not be contented with being nominal ones; but we are sunk into I know not what; we are no better than baptised heathens: And how amazing is it, that we should profess the name of CHRIST, and yet so little converse about him; surely, this name whereby we are called, should be the theme of our discourse here, and of our eternal _Hallellujahs_ in a world to come. But is it not more amazing, to consider, that instead of the name of JESUS, whereby we are to have salvation, we are taught to look for it in ourselves, and that there must be a fitness in us before GOD bestows his grace and favour upon us. But what doctrine is this? Not the doctrine of the scripture, not the doctrine of JESUS, not that of the primitive christians, not that of the reformation, nor that of the articles of the church of _England_: No, it is the doctrine of the devil: this is making CHRIST but half a Saviour, and driving man into an error of the greatest consequence, in making him go to JESUS in his own strength, and not in the name of the LORD JESUS CHRIST: But, my brethren, unless you go in the strength of JESUS CHRIST; unless you depend only upon him for salvation; unless he is your wisdom, righteousness and sanctification, he will never be your redemption. Our salvation is the free gift of GOD; it is owing to his free love, and the free grace of JESUS CHRIST, that ever you are saved.

Do not flatter yourselves of being good enough, because you are morally so; because you go to church, say the prayers, and take the sacrament, therefore you think no more is required: alas, you are deceiving your own souls; and if GOD, in his free grace and mercy, does not shew you your error, it will only be leading you a softer way to your eternal ruin; but GOD forbid that any of you, to whom I am now speaking, should imagine this; no, you must be abased, and GOD must be exalted, or you will never begin at the right end, you will never see JESUS with comfort or satisfaction, unless you go to him only on the account of what he has done and suffered.

Is it not plain to a demonstration, that we are acting the part of the _Gergesenes_, who came and desired JESUS to depart from them: Let us consider the words, and then we shall see how exactly we are performing the part of these men over again.

_And when he was entered into a ship his disciples followed him._

CHRIST had been working of many miracles, as we read a few verses before; and as he continually went about doing good, so now he was going to the country of the _Gergesenes_ to dispossess two, who were possessed with devils; and his disciples followed him: No doubt they were reproached and pointed at, for following such a babbler, as the Scribes and Pharisees esteemed the LORD JESUS CHRIST: Doubtless they were pointed at, jeered, scoffed, and esteemed madmen, enthusiasts, and a parcel of rabble; but still they followed the LORD JESUS CHRIST, they did not mind a little reproach; no, they loved their Master too well to forbear following him for the sake of a little persecution. And if you do but love the LORD JESUS CHRIST, love him above all, you will follow him in spight of the malice of all the Scribes and Pharisees of this generation.

_And behold there arose a great tempest on the sea._

The presence of CHRIST in the ship, did not preserve the disciples from fears and troubles; they were filled with uneasiness, although CHRIST was with them: this was only for a trial of their faith, to see if they would stand fast for the LORD in a persecuting time. My dear brethren, if the LORD is trying of you, do not give out; no, stand fast in all that the LORD may call you to suffer: It is easy to follow CHRIST when all things are safe: but your love to JESUS CHRIST would be seen more, if you must lose your lives, or deny your JESUS; it would be a trial of your love, when fire and faggot was before you, if you would rush into that, rather than flie from the truth as it is in JESUS. Though all things are calm now, the storm is gathering, and by and by it will break; it is at present no bigger than a man’s hand; but when it is full it will break, and then you will see whether you are sound christians or not. Persecution would scatter the hypocrites, and make nominal christians afraid to worship GOD; they would then soon turn unto the world and the things of it.

_And his disciples came to him, and awoke him, saying, LORD, save us, we perish. And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose and rebuked the winds and sea, and there was a great calm. But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!_

Here we may see the great compassion of the LORD JESUS CHRIST; no sooner had the disciples awakened him, and he saw their danger, but he rebuked the winds and seas, and all things were calm: Thus it was in a natural way, and will be so in a spiritual one; for no sooner does JESUS CHRIST speak peace to a troubled soul, but all is calm and quiet: Now none but GOD could have performed this great miracle, and therefore it is no wonder that his disciples and the men of the ship were amazed to see the wonders he performed; and they could not forbear to express their sense thereof, by inquiring, “What manner of man is this!”

And when the LORD has brought you out of trouble, you will be amazed at the gracious dealings of the LORD with you, and wonder that he would so easily remove your troubles from you, when you have deserved nothing but wrath and destruction, and to be punished to all eternity.

_And when he was come to the other side into the country of the |Gergesenes|, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. And behold, they cried out, saying, What have we to do with thee, JESUS, thou Son of GOD? Art thou come hither to torment us before the time?_

Two men, who were possessed bodily with that evil one who is going about seeking whom he may devour, met JESUS; as soon as they saw him they were afraid, and ♦cried out: though they made every one afraid of them, yet they no sooner saw CHRIST, but their power left them, and they cried out, “What have we to do with thee, JESUS, thou Son of GOD?” We know that thou art GOD; we do not want thee, we have no power over thee, but thou hast over us, and we fear thou art come to torment us before our time; we know that we are to be brought to judgment, and therefore we would not be tormented until that time come.

♦ “creid” replaced with “cried”

_And there was, a good way off from them, a herd of many swine feeding. So the devils besought him, saying, If thou cast us out, suffer us to go into the herd of swine._

The evil spirits were sensible that CHRIST was come to dispossess them, and that their time was now come, when they must leave the bodies of these two men; for when CHRIST comes, who is stronger than the strong man armed, all must fall before him; they could not stand against the power of CHRIST: And here we may observe, that though the devil is an enemy, yet he is a chained one; he cannot hurt a poor swine until he has power given him from above: and we may likewise see the malice of the devil, that he would hurt a poor swine rather than do no mischief; and the devil would, if in his power, destroy each of your souls, but CHRIST, by his mighty power, prevents him.

_And he said unto them, Go: And when they were come out, they went into the herd of swine; and behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. And behold, the whole city came out to meet JESUS, and when they saw him, they besought him that he would depart out of their coasts._

Here observe, that no sooner had CHRIST given the devils permission to enter the swine, but they did, and their malice was so great, that the swine ran violently down a steep place into the sea, and were drowned.

What poor spite was here, that the devil should disturb poor swine! And the city, therefore, was so grieved for the loss of a little wealth, that they came and besought CHRIST to depart; they did not want his company; they preferred a few poor swine before the company of CHRIST; a few worldly goods, a little pleasure, or any thing rather than CHRIST, part with CHRIST before any thing; but one, who is sensible of the love of CHRIST, will part with all, rather than with the LORD JESUS CHRIST.

Thus far the letter of the story goes; perhaps you think there is nothing to be learned herefrom, and that this is all you are to understand by it; but if so, my brethren, you are much mistaken; for here is an excellent lesson to be learned, and that you will see, by considering the words again, in a spiritual sense.

_And behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep._

And do not you frequently experience great tempests in this world? does not the sea of temptation beat over your souls? you are afraid lest you should be overcome by them; you can see no way to escape, for your souls are covered with waves, and you expect to be swallowed up in the tempest; you are afraid lest you should fall into the hands of the evil one. O do not fear, for JESUS CHRIST, though he may be asleep to your thinking, yet will keep you, he will preserve you from the raging of the men, of the Pharisees of this world; they may rage and spit forth all their venom against you, still CHRIST will deliver, preserve and protect you; if you but seek unto him in a sense of your own helplessness and unworthiness, you will soon find he is a GOD ready to pardon and forgive. O that all that hear me would be persuaded to bow their knee, and their hearts, as soon as they go home: but alas, how many of our christians go to GOD, day by day, and call him, Father, which is but mocking of GOD, when the devil is their father: None have a right to call him father, but those who have received the spirit of adoption, whereby they have a right to call him, “Abba, Father.” Could the brute beasts speak, they might call GOD father as well as some of you; for he is their Creator to whom they owe their being; but this will not entitle you to call GOD father, in a spiritual sense; no, you must be born again of GOD; however you may flatter yourselves, you must have an inward principle wrought in your hearts by faith. This you must experience, this, this you must feel before you are christians indeed.

The LORD JESUS CHRIST takes notice of each of you: you may think the LORD does not take notice of us, because we are in a field, and out of church walls; but he does observe with what view you came this evening to hear his word; he knows whether it was to satisfy your curiosity, or to find out wherewith you might ridicule the preacher. The thoughts and intentions of all your hearts are not hidden from JESUS CHRIST; though he may seem to be asleep, because you are, at present, insensible of his workings upon your heart, and he may not seem to take notice of you, and regard you, no more than he did the _Syrophœnician_ woman; yet he will turn to you and behold you with love; the LORD will be mindful of you in due time, and speak peace to your troubled soul, though the sea of troubles is beating over you, though the Pharisees of this day are scoffing at you, yet, when CHRIST rebukes, then they shall cease.

Do not depend on yourself: say unto him, “Save us, LORD, or we perish:” beseech him to be your guide, and your salvation: I beseech you, by the tender mercies of GOD, which are in CHRIST JESUS, that you present yourselves to him, as your reasonable service.

Awake, you that sleep, and arise from the dead, from the death of sin, and CHRIST then will give you the light of his righteousness. Come to CHRIST and you shall be welcome; O come unto this blessed JESUS, come notwithstanding your vileness; for if you come not you will perish: If CHRIST does not save you, your own good meaning, your own good intentions cannot; no, as you are in your blood, so you must perish in your blood; but if you come to CHRIST you will find mercy, you shall not perish. You cannot find salvation in any other but in CHRIST; if the disciples could have saved themselves, they would not have awoken JESUS CHRIST; but they were sensible that no one could save them but him; and therefore they cried out unto him; and so you, who are under the sense of sin, who are in fear of hell, if you seek unto your own works, you only seek your own death; for there is no fitness in you. I speak the truth in CHRIST JESUS, I lie not, there is no fitness in you, but a fitness for eternal damnation; for what are you by nature, but children of wrath, and your hearts are Satan’s garrison. Because you have gone to church, said the prayers, gone to the sacrament, and done no one any harm, you speak peace to your souls; and all is in peace you think, and your case is good enough; but indeed, all is a false peace, and if you have no other peace than this, you must shortly lie down in everlasting flames; this is an ungrounded, self created peace, and if you trust to this peace you will perish.

But do as the disciples did when they were in distress; they go to CHRIST and say to him, “LORD, save us, we perish.” I offer you salvation this day; the door of mercy is not yet shut, there does yet remain a sacrifice for sin, for all that will accept of the LORD JESUS CHRIST; he only knows the inmost thoughts of thy heart, he will embrace you in the arms of his love; he sees the first risings of grace in you, and would willingly encourage it: the angels long for your being in the love and favour of GOD; they will rejoice to see you turn from sin unto him. All the ministers of the blessed JESUS would be glad to be instruments to turn you from darkness to light, and from the power of Satan unto GOD.

_And he saith to them, why are ye fearful, O ye of little faith?_

And so, my brethren, I may say to you; why are you fearful to leave your sins and turn to GOD? O turn to him, turn in a sense of your own unworthiness; tell him how polluted you are, how vile, and be not faithless, but believe; do not go in your own strength, and then you need not fear. Why fear ye that the LORD JESUS CHRIST will not accept of you? your sins will be no hindrance, your unworthiness will be no hindrance; if your own corrupt hearts do not keep you back, or if your own good works do not hinder you from coming, nothing will hinder CHRIST from receiving of you: he loves to see poor sinners coming to him, he is pleased to see them lie at his feet pleading his promises: and if you thus come to CHRIST, he will not send you away without his Spirit; no, but will receive and bless you.

O do not put a slight on infinite love: what would you have CHRIST do more? Is it not enough for him to come on purpose to save? Will you not serve GOD in your souls, as well as with your bodies? If not, you are only deceiving yourselves, and mocking of GOD; he must have the heart. O ye of little faith, why are ye fearful lest he should not accept of you? If you will not believe me, sure you will believe the LORD JESUS CHRIST; he has told thee that he will receive you: then why tarry ye, and do not go to him directly? Does he desire impossibilities? It is only, “Give me thy heart:” or, does he want your heart only for the same end as the devil does, to make you miserable? no, he only wants you to believe on him, that you might be saved. This, this, is all the dear Saviour desires, to make you happy, that you may leave your sins, to sit down eternally with him, at the marriage supper of the Lamb.

_Then he arose and rebuked the winds and the sea, and there was a great calm._

Thus, you see, it was only in the power of CHRIST to stop the raging of the sea; he rebuked it: the disciples might have spoken for ever, and it would not have ceased: so it is with the word preached; I may preach to you while I live; I may speak till I can speak no more; but the doctrines of CHRIST will never do you good, unless he impress them upon your hearts: O then, in all thy troubles look up to CHRIST, that he may rebuke them; and if he speaks the word, then they shall cease. If the Pharisees of this generation scoff and jeer you, if they say all manner of evil against you, do not answer them; leave it unto CHRIST to rebuke them; for all you can say will be of no more signification, than the disciples speaking to the sea; but when CHRIST speaks the word, then they shall cease; let it not discourage you, for if you will live godly in CHRIST JESUS, you must suffer persecution.

It is true, that those who are sincerely good, are set up for marks for every one to shoot at. There is a continual enmity between the seed of the woman and the seed of the serpent; if you were of the world, the world would love its own; but because CHRIST hath chosen you out of the world, therefore it hateth you.

Do not think of following CHRIST into glory, unless you go through the press here. Look forward, my brethren, into eternity, and behold CHRIST coming, and his reward with him, to give a kind recompence for all the temptations and difficulties of this present life.

_But the men marvelled, saying, What manner of man is this, that even the winds and the seas obey him!_

The men of the ship were amazed to see the miracle that JESUS CHRIST wrought only by his word; they thought he was something more than a man. And have not we as much reason to admire, that when we are overwhelmed with troubles, from within and without, that JESUS CHRIST, only by the word of his power, should speak peace, and then there is peace indeed. When GOD first awakens us with a sense of sin, and sets his terrors in array against us, then there are troubles and tempests; for Satan having got possession, before he will give place, he will fight and drive hard to keep the soul from closing with JESUS: But when CHRIST comes, he storms the heart, he breaks the peace, he giveth it most terrible alarms of judgment and hell, he sets all in a combustion of fear and sorrow, ’till he hath forced it to yield to his mere mercy, and take him for its governor; then Satan is cast out; then the storm is rebuked, and he establishes a firm and lasting peace.

Can the sea be still while the wind is raging? no, it is impossible: so it is that there can be no peace in the soul, while it is at enmity with CHRIST; indeed, it may flatter itself and speak peace, but there can be no true peace: tho’ thou, O Pharisee, may harden and fortify thy heart against fear, grief, and trouble, yet, as sure as GOD is true, they will batter down thy proud and fortified spirit, and seize upon it, and drive thee to amazement. This will be done here, or hereafter; here in mercy, or hereafter in wrath and judgment.

O my brethren, consider what CHRIST hath done, and you will be astonished that he has done so much for such wicked wretches as you and I are. If you are easy under the storm and tempest of sin, and do not cry to CHRIST for salvation, thou art in a dangerous condition: and it is a wonder to consider, how a man that is not sure of having made his peace with GOD, can eat, or drink, or live in peace; that thou art not afraid, when thou liest down, that thou should’st awake in hell: but if CHRIST speak peace unto thy soul, who can then speak trouble? None; no, not men or devils: Therefore, lie down at the feet of CHRIST whom you have resisted, and say, LORD, what wouldst thou have me to do? and he will rebuke the winds and seas of thy troubled mind, and all things will be calm.

_And when he was come to the other side into the country of the |Gergesenes|, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way._

The LORD JESUS CHRIST, who went about doing good continually, very well knew, that he should meet two poor men in this country of the _Gergesenes_, who were possessed with devils; and JESUS CHRIST went on purpose that way, that he might relieve them. The devil, where he has the power, never wants will: but as I said before, so I say again, though the devil is an enemy, yet he is a chained one; he could not destroy these two poor men, he could not hurt the people that passed that way, he could only terrify them: and thus it is with you; the devil tries his utmost skill and power to frighten you from coming to the LORD JESUS CHRIST; he uses the utmost of his endeavours to keep poor sick and weary sinners from coming to JESUS; if he can but make you lose your souls, it is the end he aims at.

And how many souls does he keep from CHRIST, for fear of reproach? Many thousands would willingly see CHRIST in his glory, in the world to come, and would be happy with him there, but they are afraid of being now laughed at, and of hearing the pharisees say, here is another of his followers: they are afraid of losing their worldly business, or of being counted methodistically mad and fit for bedlam. I doubt not but many are kept from JESUS CHRIST, for fear of a little hurt or inconveniency.

What will such say, when the LORD JESUS CHRIST shall appear in his glory? Would you be glad to be confessed by him then, you must now not be ashamed of confessing him before men: let not the fierceness of the devil keep you back from CHRIST, for fear of being counted fools; for the time will come, when it will be found who are truly wise, and who are truly mad.

Are you afraid to stand up for the cause of CHRIST in the world? Dare not you be singularly good? Are you afraid of being members of JESUS CHRIST? I tell you, such persons would crucify him afresh were he in the world. But do not you, my brethren, so learn CHRIST; let not the temptations of the devil keep you from coming to the LORD JESUS CHRIST; he may be fierce, he may hurry you from place to place, but strive with him, so that he may not drive you from CHRIST; and if you seek unto CHRIST, he will so help you that you shall resist the devil, and then he will fly from you; CHRIST will dispossess him, be not afraid therefore to meet JESUS CHRIST; tell him all that your souls want, and he will give it to you; and you shall not be any longer troubled with the fierce outrages of the devil.

_And they cried out, saying, what have we to do with thee, JESUS, thou Son of GOD? Art thou come to torment us before the time?_

As soon as the devils observed JESUS coming near, then they were afraid, lest he was come to punish them before that day of accounts, when all must be brought to judgment.

The devils themselves are enough to convince all our polite Arians and Socinians. They here own the LORD JESUS CHRIST to be GOD blessed for ever; they feel his power, and are assured of his being the GOD who must condemn them at the great day of accounts; and they were afraid lest the LORD JESUS CHRIST was come to punish them now. But though the devils believe the divinity of CHRIST, yet the world swarms with Arians and Socinians.

The Arians make CHRIST no more than a titular GOD, a subordinate deity, one who was more than man, and yet less than GOD; that he was a prophet sent from GOD they own, but deny him to be equal with the Father. But I hope, my brethren, he is to you, what our creed makes him, GOD of GOD, very GOD of very GOD, co-eternal and consubstantial with the Father; that as there was not a moment of time in which GOD the Father was not, so there is not a moment of time in which GOD the Son was not. For he says himself, “All things were made by him;” and if they were made by him, he must be GOD; and whoever reads but the word of GOD, will find divine homage is paid to him, “and that he thought it no robbery to be equal with GOD;” he is “the Alpha and Omega.” These and a great many more places might be brought to prove the divinity of the LORD JESUS CHRIST; he could never have made satisfaction for our sins if he had not been GOD as well as Man. As Man he suffered; as GOD he satisfied; so was GOD and man in one person; he took our nature upon him, and was offered upon the cross for the sins of all those who come unto him, which if he had not been GOD he could never have satisfied for. It may be proved, even to a demonstration, that the LORD JESUS CHRIST is GOD, and that he is equal with the Father.

The Socinians do not go so far as the others; they look on CHRIST to be no more than a good man, who told the people their duty, and died in defence of the doctrines which he delivered unto them.

But I hope there are none such here, that have so low and dishonourable thoughts of the blessed JESUS, and that thus despise the divinity of the LORD who bought them. No, I hope better things of you, and things that accompany salvation. Think you, that any one who denies the deity of CHRIST can ever be saved by him, living and dying in that state? Surely, the time will come, when they who have denied his Deity, shall feel the power of it hereafter; they shall feel that he is GOD as well as man; then he will be owned as GOD by all those who now dare to deny his truths; but GOD forbid it should go undetermined till then! Woe unto the polite infidels of this generation, for the devils will rise up in judgment against them.

If any such are here, consider what you are doing of, before it is too late; return, return ye unto the LORD, and he will have mercy upon you, and to JESUS CHRIST, and he will abundantly pardon. O my friends, let me beseech you to consider what you are about, lest you fall into hell, and there be none to deliver you.

_And the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. And he said unto them, Go: And when they were come out, they went into the herd of swine; and behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters._

Here we may see, that no sooner had the devil power, but he puts it into execution; thus, if the devil has but power to tempt, or to hurry a soul, O how grievous a tyrant he is, hurrying from one temptation to another, from one sin unto another, and would, if it were possible, hurry you all into hell with as much violence, as he did the poor swine into the sea; but CHRIST by his grace prevents it. JESUS CHRIST died for souls, and therefore the devil cannot do with them as he will; he may have the will, but he cannot get the power. It is plain, that when the devil himself, or persecuting men, get the power, they will harrass the poor christians; every thing is too good for them, and they are not worthy to be set with the dogs of the flock. My brethren, how joyful would many be, if the laws of our land would permit them to destroy us; how would the Pharisees hurry us to prison and to death; but, blessed be GOD, he does not say to them, as to the devil, “Go:” No, he bids them stay, he hedges their way up with thorns that they cannot stir to hurt us; they would fain, but they dare not destroy us; nothing withholds them but the power of the blessed JESUS. And therefore, be not afraid of their wrath though it is cruel, and of their anger though it be fierce: let them shoot their arrows, even bitter words, against us, blessed be GOD, the shield of faith will be a preservative against them all.

And when you are thus preserved, it will be the occasion of joy in the Holy Ghost; though many look on the joy of the Holy Ghost as enthusiasm and madness, and say that there is no such thing; but well do I know there is, it carries its own evidence along with it. Plead therefore with GOD, in the name of JESUS CHRIST; continue to wrestle with him, until he bestows the blessing upon you, and gives you a feeling of that joy which the world intermeddles not with, and which they are strangers to: indeed the devil may stir up his agents to hurry us from one trouble to another; but it will not signify, for the LORD JESUS CHRIST will not suffer him to hurry us into hell; no, but will give us his Spirit, which will be a preservative against all the assaults of the devil. Now see what followed this miracle, which JESUS had wrought, by permitting the devil to enter into the herd of swine.

_And they that kept them fled, and went their ways into the city, and told every thing; and what was befallen to the possessed of the devils._

The people were so amazed to see the power that CHRIST had, and the malice with which the devil was possessed, that they were afraid, and told all that had befallen the possessed of the devils: and so, when the spirit of GOD has been at work on your souls, and you are brought to feel the power of GOD upon your hearts, you will be so overjoyed that you will tell to every one what great things GOD has done for your souls; you will be so full of joy, that you will declare the whole working of GOD on your hearts, and you will declare how you have been enabled to overcome Satan, and how you were affected at such a sermon, in such a place, and at such a time.

You will then love to talk of JESUS; no conversation will be so pleasing as that of the LORD JESUS CHRIST; no, he will be altogether lovely unto you, when you have once tasted of his love, and felt the power of his grace upon your hearts.

_And behold the whole city came out to meet JESUS, and when they saw him, they besought him that he would depart out of their coasts._

The whole city came to meet JESUS, not to worship, nor to thank him for the releasing of the two poor men who were possessed; no, but to beseech him to go from them; they valued their swine more than the LORD JESUS CHRIST, and had rather part from him, than them: and have we not among us, thousands who call themselves christians, who had rather part with CHRIST than their pleasures? A play, a ball, or an assembly is far more agreeable to them than the company and presence of the LORD JESUS CHRIST: if they can but indulge their sensual appetite, please and pamper their bellies, satisfy the lust of the eye, the lust of the flesh, and the pride of life, they regard no more, but rest contented, as if they were to live here always. O my dear brethren, I hope none of you can rest contented with such proceedings as these, but that you like the company of the LORD JESUS too well to part with him for a few delights of this life: and are there not many, who part with CHRIST for their own good works, and think they can go to heaven, if they do but go to church and say their prayers and take the sacrament? but alas! they will be much deceived, for if they rest in any thing short of the LORD JESUS, if they do not make him the chief corner-stone, they will fall infinitely short of what they flattered themselves to attain unto.

I would speak a few words to you before I part from you this evening, by way of application. Let me beseech you to come to JESUS CHRIST; I invite you all to come to him and receive him as your LORD and Saviour; he is ready to receive you: if you are afraid to go because you are in a lost condition, he came to save such; and to such as were weary and heavy laden, such as feel the weight and burden of their sins, he has promised he will give rest: such as feel the weight and burden of their sins on their souls, a burden too heavy for them to bear, are weary of it, and know not how to obtain deliverance of it, in the name of my LORD and master, I invite you to come to him, that you may find rest for your souls.

If you will but come unto him he will not reproach you, as justly he might; he will not reflect upon you for not coming sooner unto him; no, my dear brethren, he will rejoice and be glad, and will say unto you, “Son, daughter, be of good cheer, your sins are forgiven you:” these words he said to others; and if you will but come unto him, by faith in his blood, he is ready to say the same unto you now, as he did to them formerly, for “he is the same to-day, yesterday and for ever:” though he suffered on the cross seventeen hundred years ago, yet he is the same in goodness and power as ever he was.

He calls you, by his ministers; O come unto him, beg of him to break your stubborn hearts, that you may be willing to be brought to him in his own way, to be made poor in spirit, and entitled to an inheritance among them that are sanctified.

O come and drink of the water of life; you may buy without money and without price; he is labouring to bring you back from sin, and from Satan unto himself: open the door of your hearts, and the King of glory shall enter in.

But if you are strangers to this doctrine, and account it foolishness; or, if you think you have enough of your own to recommend you to the favour of GOD, however you may go to church, or receive the sacrament, you have no true love to the LORD JESUS CHRIST; you are strangers to the truth of grace in your hearts, and are unacquainted with the new-birth; you do not know what it is to have your natures changed; and ’till you do experience these things, you never can enter into the kingdom of GOD.

What shall I say, my brethren, unto you? My heart is full, it is quite full, and I must speak, or I shall burst. What, do you think your souls of no value? do you esteem them as not worth saving? Are your pleasures worth more than your souls? Had you rather regard the diversions of this life, than the salvation of your souls? If so, you will never be partakers with him in glory; but if you come unto him, he will give you a new nature, supply you with his grace here, and bring you to glory hereafter; and there you may sing praises and hallelujahs to the Lamb for ever.

And may this be the happy end of all who hear me! may the LORD guide you by his counsel, until he comes to fetch you to heaven, and make you partakers of his glory!

May he direct you in his ways, and lead you in those paths which lead to everlasting life! May you be holy here, and happy hereafter: may your lives answer the profession you make, that we may all be found at the right hand of the LORD JESUS CHRIST, when he shall come to judge the world according to our works, whether they be good or evil! and that we then may be presented faultless before the presence of his glory with exceeding joy, GOD of his infinite mercy grant, &c.

SERMON XXIII.

Marks of a true Conversion.

MATTHEW xviii. 3.

_Verily, I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven._‏

I SUPPOSE I may take it for granted, that all of you, among whom I am now about to preach the kingdom of GOD, are fully convinced, that it is appointed for all men once to die, and that ye all really believe that after death comes the judgment, and that the consequence of that judgment will be, that ye must be doomed to dwell in the blackness of darkness, or ascend to dwell with the blessed GOD, for ever and ever. I may take it for granted also, that whatever your practice in common life may be, there is not one, though ever so profligate and abandoned, but hopes to go to that place, which the scriptures call Heaven, when he dies. And, I think, if I know any thing of mine own heart, my heart’s desire, as well as my prayer to GOD, for you all, is, that I may see you sitting down in the kingdom of our heavenly Father. But then, though we all hope to go to heaven when we die, yet, if we may judge by people’s lives, and our LORD says, “that by their fruits we may know them,” I am afraid it will be found, that thousands, and ten thousands, who hope to go to this blessed place after death, are not now in the way to it while they live. Though we call ourselves christians, and would consider it as an affront put upon us, for any one to doubt whether we were christians or not; yet there are a great many, who bear the name of CHRIST, that yet do not so much as know what real christianity is. Hence it is, that if you ask a great many, upon what their hopes of heaven are founded, they will tell you, that they belong to this, or that, or the other denomination, and part of christians, into which _Christendom_ is now unhappily divided. If you ask others, upon what foundation they have built their hope of heaven, they will tell you, that they have been baptized, that their fathers and mothers presented them to the LORD JESUS CHRIST in their infancy; and though, instead of fighting under CHRIST’s banners they have been fighting against him, almost ever since they were baptised, yet because they have been admitted to church, and their names are in the Register-book of the parish, therefore they will make us believe, that their names are also written in the book of life. But a great many, who will not build their hopes of salvation upon such a sorry rotten foundation as this, yet if they are, what we generally call, negatively good people; if they live so as their neighbours cannot say that they do any body harm, they do not doubt but they shall be happy when they die; nay, I have found many such die, as the scripture speaks, “without any bands in their death.” And if a person is what the world calls an honest moral man, if he does justly, and, what the world calls, loves a little mercy, is now and then good-natured, reacheth out his hand to the poor, receives the sacrament once or twice a year, and is outwardly sober and honest; the world looks upon such an one as a christian indeed, and doubtless we are to judge charitably of every such person. There are many likewise, who go on in a round of duties, a model of performances, that think they shall go to heaven; but if you examine them, though they have a CHRIST in their heads, they have no CHRIST in their hearts.

The LORD JESUS CHRIST knew this full well; he knew how desperately wicked and deceitful mens hearts were; he knew very well how many would go to hell even by the very gates of heaven, how many would climb up even to the door, and go so near as to knock at it, and yet after all be dismissed with a “verily I know you not.” The LORD, therefore, plainly tells us, what great change must be wrought in us, and what must be done for us, before we can have any well grounded hopes of entering into the kingdom of heaven. Hence, he tells _Nicodemus_, “that unless a man be born again, and from above, and unless a man be born of water and of the Spirit, he cannot enter into the kingdom of GOD.” And of all the solemn declarations of our LORD, I mean with respect to this, perhaps the words of the text are one of the most solemn, “except, (says CHRIST) ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.” The words, if you look back to the context, are plainly directed to the disciples; for we are told, “that at the same time came the disciples unto JESUS.” And I think it is plain from many parts of Scripture, that these disciples, to whom our LORD addressed himself at this time, were in some degree converted before. If we take the words strictly, they are applicable only to those, that have already gotten some, though but weak, faith in CHRIST. Our LORD means, that though they had already tasted the grace of GOD, yet there was so much of the old man, so much indwelling sin, and corruption, yet remaining in their hearts, that unless they were more converted than they were, unless a greater change past upon their souls, and sanctification was still carried on, they could give but very little evidence of their belonging to his kingdom, which was not to be set up in outward grandeur, as they supposed, but was to be a spiritual kingdom, begun here, but compleated in the kingdom of GOD hereafter. But though the words had a peculiar reference to our LORD’s disciples; yet as our LORD makes such a declaration as this in other places of Scripture, especially in that discourse to _Nicodemus_, I believe the words may be justly applied to saints and sinners; and as I suppose there are two sorts of people here, some who know CHRIST, and some of you that do not know him; some that are converted, and some that are strangers to conversion, I shall endeavour so to speak, that if GOD shall be pleased to assist me, and to give you an hearing ear and an obedient heart, both saints and sinners may have their portion.

_First_, I shall endeavour to show you in what respects we are to understand this assertion of our LORD’s, “that we must be converted and become like little children.” I shall then,

_Secondly_, Speak to those who profess a little of this child-like temper.

And _Lastly_, shall speak to you, who have no reason to think that this change has ever past upon your souls. And

_First_, I shall endeavour to show you, what we are to understand by our LORD’s saying, “Except ye be converted and become as little children.” But I think, before I speak to this point, it may be proper to premise one or two particulars.

1. I think, that the words plainly imply, that before you or I can have any well-grounded, scriptural hope, of being happy in a future state, there must be some great, some notable, and amazing change pass upon our souls. I believe, there is not one adult person in the congregation, but will readily confess, that a great change hath past upon their bodies, since they came first into the world, and were infants dandled upon their mothers knees. It is true, ye have no more members than ye had then; but how are these altered! Tho’ you are in one respect the same ye were, for the number of your limbs, and as to the shape of your body, yet if a person that knew you when ye were in your cradle, had been absent from you for some years, and saw you when grown up, ten thousand to one if he would know you at all, ye are so altered, so different from what ye were, when ye were little ones. And as the words plainly imply, that there has a great change past upon our bodies since we were children, so before we can go to heaven, there must as great a change pass upon our souls; Our souls considered in a physical sense are still the same, there is to be no philosophical change wrought on them: But then, as for our temper, habit and conduct, we must be so changed and altered, that those who knew us the other day, when in a state of sin, and before we knew CHRIST, and are acquainted with us now, must see such an alteration, that they may stand as much amazed at it, as a person at the alteration wrought on any person he has not seen for twenty years from his infancy.

2. But I think it proper to premise something farther, because this text is the grand strong-hold of _Arminians_, and others. They learn of the devil to bring texts to propagate bad principles: when the devil had a mind to tempt JESUS CHRIST, because CHRIST quoted scripture, therefore Satan did so too. And such persons, that their doctrine and bad principles may go down the better, would fain persuade unwary and unstable souls, that they are founded upon the word of GOD. Though the doctrine of original sin, is a doctrine written in such legible characters in the word of GOD, that he who runs may read it; and though, I think, every thing without us, and every thing within us, plainly proclaims that we are fallen creatures; though the very heathens, who had no other light, but the dim light of unassisted reason, complained of this, for they felt the wound, and discovered the disease, but were ignorant of the cause of it; yet there are too many persons of those who have been baptized in the name of CHRIST, that dare to speak against the doctrine of original sin, and are angry with those ill-natured ministers, who paint man in such black colours. Say they, “It cannot be that children come into the world with the guilt of _Adam_’s sin lying upon them.” Why? Desire them to prove it from Scripture, and they will urge this very text, our LORD tells us, “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.” Now their argument runs thus, “It is implied in the words of the text, that little children are innocent, and that they come into the world like a mere blank piece of white paper, otherwise our LORD must argue absurdly, for he could never pretend to say, that we must be converted, and be made like wicked creatures; that would be no conversion.” But, my dear friends, this is to make JESUS CHRIST speak what he never intended, and what cannot be deduced from his words. That little children are guilty, I mean, that they are conceived and born in sin, is plain from the whole tenor of the book of GOD. _David_ was a man after GOD’s own heart, yet, says he, “I was conceived in sin.” _Jeremiah_ speaking of every one’s heart, says, “the heart of man is deceitful and desperately wicked above all things.” GOD’s servants unanimously declare, (and _Paul_ cites it from one of them) “that we are altogether now become abominable, altogether gone out of the way of original righteousness, there is not one of us that doth good (by nature), no not one.” And I appeal to any of you that are mothers and fathers, if ye do not discern original sin or corruption in your children, as soon as they come into the world; and as they grow up, if ye do not discover self-will, and an aversion to goodness. What is the reason your children are so averse to instruction, but because they bring enmity into the world with them, against a good and gracious GOD? So then, it is plain from scripture and fact, that children are born in sin, and consequently that they are children of wrath. And for my part, I think, that the death of every child is a plain proof of original sin; sickness and death came into the world by sin, and it seems not consistent with GOD’s goodness and justice, to let a little child be sick or die, unless _Adam_’s first sin was imputed to him. If any charge GOD with injustice for imputing _Adam_’s sin to a little child, behold we have gotten a second _Adam_, to bring our children to him. Therefore, when our LORD says, “unless ye are converted, and become as little children,” we are not to understand, as though our LORD would insinuate, that little children are perfectly innocent; but in a comparative, and as I shall shew you by and by, in a rational sense. Little children are innocent, compare them with grown people; but take them as they are, and as they come into the world, they have hearts that are sensual, and minds which are carnal. And I mention this with the greatest concern, because I verily believe, unless parents are convinced of this, they will never take proper care of their children’s education. If parents were convinced, that children’s hearts were so bad as they are, you would never be fond of letting them go to balls, assemblies, and plays, the natural tendency of which is to debauch their minds, and make them the children of the devil. If parents were convinced of this, I believe they would pray more, when they bring their children to be baptized, and would not make it a mere matter of form. And I believe, if they really were convinced, that their children were conceived in sin, they would always put up that petition, before their children came into the world, which I have heard that a good woman always did put up, “LORD JESUS, let me never bear a child for hell or the devil.” O! is it not to be feared, that thousands of children will appear, at the great day, before GOD, and in presence of angels and men will say, Father and mother, next to the wickedness of mine own heart, I owe my damnation to your bad education of me.

Having premised these two particulars, I now proceed to shew in what sense we are really to understand the words, that we must be converted and become like little children. The Evangelist tells us, “that the disciples at this time came unto JESUS, saying, Who is the greatest in the kingdom of heaven?” These disciples had imbibed the common prevailing notion, that the LORD JESUS CHRIST was to be a temporal prince; they dreamed of nothing but being ministers of state, of sitting on CHRIST’s right-hand in his kingdom, and lording it over GOD’s people; they thought themselves qualified for state offices, as generally ignorant people are apt to conceive of themselves. Well, say they, “Who is the greatest in the kingdom of heaven?” Which of us shall have the chief management of public affairs? A pretty question for a few poor fishermen, who scarcely knew how to drag their nets to shore, much less how to govern a kingdom. Our LORD, therefore, in the 2d verse, to mortify them, calls a little child, and sets him in the midst of them. This action was as much as if our LORD had said, “Poor creatures! your imaginations are very towering; you dispute who shall be greatest in the kingdom of heaven; I will make this little child preach to you, or I will preach to you by him: Verily I say unto you, (I who am truth itself, I who know in what manner my subjects are to enter into my kingdom; I say unto you, ye are so far from being in a right temper for my kingdom, that) except ye be converted, and become as this little child, ye shall not enter into the kingdom of heaven, (unless ye are, comparatively speaking, as loose to the world, as loose to crowns, scepters, and kingdoms, and earthly things, as this poor little child I have in my hand) ye shall not enter into my kingdom.” So that what our LORD is speaking of, is not the innocency of little children, if you consider the relation they stand in to GOD, and as they are in themselves, when brought into the world; but what our LORD means is, that as to ambition and lust after the world, we must in this sense become as little children. Is there never a little boy or girl in this congregation? Ask a poor little child, that can just speak, about a crown, scepter, or kingdom, the poor creature has no notion about it: give a little boy or girl a small thing to play with, it will leave the world to other people. Now in this sense we must be converted, and become as little children; that is, we must be as loose to the world, comparatively speaking, as a little child.

Do not mistake me, I am not going to persuade you to shut up your shops, or leave your business; I am not going to persuade you, that if ye will be christians, ye must turn hermits, and retire out of the world: ye cannot leave your wicked hearts behind you, when you leave the world; for I find when I am alone, my wicked heart has followed me, go where I will. No, the religion of JESUS is a social religion. But though JESUS CHRIST does not call us to go out of the world, shut up our shops, and leave our children to be provided for by miracles; yet this must be said to the honour of christianity, if we are really converted, we shall be loose from the world. Though we are engaged in it, and are obliged to work for our children; though we are obliged to follow trades and merchandize, and to be serviceable to the commonwealth; yet if we are real christians, we shall be loose to the world; though I will not pretend to say that all real christians have attained to the same degree of spiritual-mindedness. This is the primary meaning of these words, that we must be converted and become as little children; nevertheless, I suppose the words are to be understood in other senses.

When our LORD says, we must be converted and become as little children, I suppose he means also, that we must be sensible of our weakness, comparatively speaking, as a little child. Every one looks upon a little child, as a poor weak creature; as one that ought to go to school and learn some new lesson every day; and as simple and artless: one without guile, having not learned the abominable art, called dissimulation. Now in all these senses, I believe we are to understand the words of the text.――――Are little children sensible of their weakness? Must they be led by the hand? Must we take hold of them or they will fall? So, if we are converted, if the grace of GOD be really in our hearts, my dear friends, however we may have thought of ourselves once, whatever were our former high exalted imaginations; yet we shall now be sensible of our weakness; we shall no more say, “We are rich and increased with goods, and lack nothing;” we shall be inwardly poor: we shall feel “that we are poor, miserable, blind, and naked.” And as a little child gives up its hand to be guided by a parent or a nurse, so those who are truly converted, and are real christians, will give up the heart, their understandings, their wills, their affections, to be guided by the word, providence, and the Spirit of the LORD. Hence it is, that the Apostle, speaking of the sons of GOD, says, “As many as are led by the Spirit of GOD, they are (and to be sure he means they only are) the sons of GOD.”

And as little children look upon themselves to be ignorant creatures, so those that are converted, do look upon themselves as ignorant too. Hence it is, that _John_, speaking to christians, calls them little children; “I have written unto you, little children.” And CHRIST’s flock is called a little flock, not only because little in number, but also because those who are members of his flock, are indeed little in their own eyes. Hence that great man, that great apostle of the _Gentiles_, that spiritual father of so many thousands of souls, that man, who in the opinion of Dr. _Goodwin_, “sits nearest the God-man, the LORD JESUS CHRIST, in glory,” that chosen vessel, the Apostle _Paul_, when he speaks of himself, says, “Unto me, who am less than the least of all saints, is this grace given, that I should preach among the _Gentiles_ the unsearchable riches of CHRIST.” Perhaps some of you, when you read these words, will be apt to think that _Paul_ did not speak true, that he did not really feel what he said; because you judge _Paul_’s heart by your own proud hearts: but the more ye get of the grace of GOD, and the more ye are partakers of the divine life, the more will ye see your own meanness and vileness, and be less in your own eyes. Hence it is, that Mr. _Flavel_, in his book called, _Husbandry Spiritualized_, compares young christians to green corn; which before it is ripe, shoots up very high, but there is little solidity in it: whereas, an old christian is like ripe corn; it doth not lift up its head so much, but then it is more weighty, and fit to be cut down, and put into the farmer’s barn. Young christians are also like little rivulets; ye know rivulets are shallow, yet make great noise; but an old christian, he makes not much noise, he goes on sweetly, like a deep river sliding into the ocean.

And as a little child is looked upon as an harmless creature, and generally speaks true; so, if we are converted, and become as little children, we shall be guileless as well as harmless. What said the dear Redeemer when he saw _Nathaniel_? As though it was a rare sight he gazed upon, and would have others gaze upon it; “Behold an _Israelite_ indeed:” Why so? “In whom is no guile.” Do not mistake me; I am not saying, that christians ought not to be prudent; they ought exceedingly to pray to GOD for prudence, otherwise they may follow the delusions of the devil, and by their imprudence give wrong touches to the ark of GOD. It was the lamentation of a great man, “GOD has given me many gifts, but GOD has not given me prudence.” Therefore, when I say, a christian must be guileless, I do not mean, he should expose himself, and lie open to every one’s assault: we should pray for the wisdom of the serpent, though we shall generally learn this wisdom by our blunders and imprudence: and we must make some advance in christianity, before we know our imprudence. A person really converted, can say, as it is reported of a philosopher, “I wish there was a window in my breast, that every one may see the uprightness of my heart and intentions:” And though there is too much of the old man in us, yet, if we are really converted, there will be in us no allowed guile, we shall be harmless. And that is the reason why the poor christian is too often imposed upon; he judgeth other people by himself; having an honest heart, he thinks every one as honest as himself, and therefore is a prey to every one. I might enlarge upon each of these points, it is a copious and important truth; but I do not intend to multiply many marks and heads.

And therefore, as I have something to say by way of personal application, give me leave therefore, with the utmost tenderness, and at the same time with faithfulness, to call upon you, my dear friends. My text is introduced in an awful manner, “Verily I say unto you;” and what JESUS said then, he says now to you, to me, and to as many as sit under a preached gospel, and to as many as the LORD our GOD shall call. Let me exhort you to see whether ye are converted; whether such a great and almighty change has passed upon any of your souls. As I told you before, so I tell you again, ye all hope to go to heaven, and I pray GOD Almighty ye may be all there: when I see such a congregation as this, if my heart is in a proper frame, I feel myself ready to lay down my life, to be instrumental only to save one soul. It makes my heart bleed within me, it makes me sometimes most unwilling to preach, lest that word that I hope will do good, may increase the damnation of any, and perhaps of a great part of the auditory, through their own unbelief. Give me leave to deal faithfully with your souls. I have your dead warrant in my hand: CHRIST has said it, JESUS will stand to it, it is like the laws of the _Medes_ and _Persians_, it altereth not. Hark, O man! hark, O woman! he that hath ears to hear, let him hear what the LORD JESUS CHRIST says, “Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.” Though this is _Saturday_ night, and ye are now preparing for the sabbath, for what you know, you may yet never live to see the sabbath. You have had awful proofs of this lately; a woman died but yesterday, a man died the day before, another was killed by something that fell from a house, and it may be in twenty-four hours more, many of you may be carried into an unalterable state. Now then, for GOD’s sake, for your own souls sake, if ye have a mind to dwell with GOD, and cannot bear the thought of dwelling in everlasting burning, before I go any further, silently put up one prayer, or say _Amen_ to the prayer I would put in your mouths; “LORD, search me and try me; LORD, examine my heart, and let my conscience speak; O let me know whether I am converted or not!” What say ye, my dear hearers? what say ye, my fellow-sinners? what say ye, my guilty brethren? Has GOD by his blessed Spirit wrought such a change in your hearts? I do not ask you, whether GOD has made you angels? That I know will never be; I only ask you, Whether ye have any well-grounded hope to think that GOD has made you new creatures in CHRIST JESUS? So renewed and changed your natures, that you can say, I humbly hope, that as to the habitual temper and tendency of my mind, that my heart is free from wickedness; I have a husband, I have a wife, I have also children, I keep a shop, I mind my business; but I love these creatures for GOD’s sake, and do every thing for CHRIST: and if GOD was now to call me away, according to the habitual temper of my mind, I can say, LORD, I am ready; and however I love the creatures, I hope I can say, Whom have I in heaven but thee? Whom have I in heaven, O my GOD and my dear Redeemer, that I desire in comparison of thee? Can you thank GOD for the creatures, and say at the same time, these are not my CHRIST? I speak in plain language, you know my way of preaching: I do not want to play the orator, I do not want to be counted a scholar; I want to speak so as I may reach poor people’s hearts. What say ye, my dear hearers? Are ye sensible of your weakness? Do ye feel that ye are poor, miserable, blind, and naked by nature? Do ye give up your hearts, your affections, your wills, your understanding to be guided by the Spirit of GOD, as a little child gives up its hand to be guided by its parent? Are ye little in your own eyes? Do ye think meanly of yourselves? And do you want to learn something new every day? I mention these marks, because I am apt to believe they are more adapted to a great many of your capacities. A great many of you have not that flowing of affection ye sometimes had, therefore ye are for giving up all your evidences, and making way for the devil’s coming into your heart. You are not brought up to the mount as ye used to be, therefore ye conclude ye have no grace at all. But if the LORD JESUS CHRIST has emptied thee, and humbled thee, if he is giving thee to see and know that thou art nothing; though thou art not growing upward, thou art growing downward; and though thou hast not so much joy, yet thy heart is emptying to be more abundantly replenished by and by. Can any of you follow me? Then, give GOD thanks, and take the comfort of it.

If thou art thus converted, and become a little child, I welcome thee, in the name of the LORD JESUS, into GOD’s dear family; I welcome thee, in the name of the dear Redeemer, into the company of GOD’s children. O ye dear souls, though the world sees nothing in you, though there be no outward difference between you and others, yet I look upon you in another light, even as so many kings sons and daughters: all hail! in the name of GOD, I wish every one of you joy from my soul, ye sons and daughters of the King of kings. Will not you henceforth exercise a child-like temper? Will not such a thought melt down your hearts, when I tell you, that the great GOD, who might have frowned you to hell for your secret sins, that nobody knew of but GOD and your own souls, and who might have damned you times without number, hath cast the mantle of his love over you; his voice hath been, Let that man, that woman live, for I have found a ransom. O will ye not cry out, Why me, LORD? Was King _George_ to send for any of your children, and were you to hear they were to be his adopted sons, how highly honoured would you think your children to be? What great condescension was it for _Pharaoh_’s daughter to take up _Moses_, a poor child exposed in an ark of bulrushes, and breed him up for her child? But what is that happiness in comparison of thine, who was the other day a child of the devil, but now by converting grace art become a child of GOD? Are ye converted? Are ye become like little children? Then what must ye do? My dear hearers, be obedient to GOD, remember GOD is your father; and as every one of you must know what a dreadful cross it is to have a wicked, disobedient child; if ye do not want your children to be disobedient to you, for CHRIST’s sake be not disobedient to your heavenly parent. If GOD be your father, obey him: if GOD be your father, serve him; love him with all your heart, love him with all your might, with all your soul, and with all your strength. If GOD be your father, fly from every thing that may displease him; and walk worthy of that GOD, who has called you to his kingdom and glory. If ye are converted and become like little children, then behave as little children: they long for the breast, and with it will be contented. Are ye new-born babes? then desire the sincere milk of the word, that ye may grow thereby. I do not want that Arminian husks should go down with you; ye are kings sons and daughters, and have a more refined taste; you must have the doctrines of grace; and blessed be GOD that you dwell in a country, where the sincere word is so plainly preached. Are ye children? then grow in grace, and in the knowledge of your LORD and Saviour JESUS CHRIST. Have any of you children that do not grow? do not ye lament these children, and cry over them; do not ye say, my child will never be fit for any thing in the world? Well, doth it grieve you to see a child that will not grow; how much must it grieve the heart of CHRIST to see you grow so little? Will ye be always children? Will ye be always learning the first principles of christianity, and never press forward toward the mark, for the prize of the high calling of GOD in CHRIST JESUS? GOD forbid. Let the language of your heart be, “LORD JESUS help me to grow, help me to learn more, learn me to live so as my progress may be known to all!”

Are ye GOD’s children? Are ye converted, and become like little children? Then deal with GOD as your little children do with you; as soon as ever they want any thing, or if any body hurt them, I appeal to yourselves if they do not directly run to their parent. Well, are ye GOD’s children? Doth the devil trouble you? Doth the world trouble you? Go tell your father of it, go directly and complain to GOD. Perhaps you may say, I cannot utter fine words: but do any of you expect fine words from your children? If they come crying, and can speak but half words, do not your hearts yearn over them? And has not GOD unspeakably more pity to you? If ye can only make signs to him; “As a father pitieth his children, so will the LORD pity them that fear him.” I pray you therefore be bold with your father, saying, “Abba, Father,” Satan troubles me, the world troubles me, my own mother’s children are angry with me; heavenly Father, plead my cause! the LORD will then speak for you some way or other.

Are ye converted, and become as little children, have ye entered into GOD’s family? Then assure yourselves, that your heavenly father will chasten you now and then; “for what son is there whom the father chastneth not: if ye are without chastisement, of which all are partakers, then are ye bastards and not sons.” It is recorded of bishop _Latimer_, that in the house where he came to lodge, he overheard the master of the house say, I thank GOD I never had a cross in my life: O said he, then I will not stay here. I believe there is not a child of GOD, when in a good frame, but has prayed for great humility; they have prayed for great faith, they have prayed for great love, they have prayed for all the graces of the Spirit: Do ye know, when ye put up these prayers, that ye did also say, LORD send us great trials: for how is it possible to know ye have great faith, humility and love, unless GOD put you into great trials, that ye may know whether ye have them or not. I mention this, because a great many of the children of GOD (I am sure it has been a temptation to me many times, when I have been under GOD’s smarting rod) when they have great trials, think GOD is giving them over. If therefore ye are GOD’s children; if ye are converted and become as little children; do not expect that GOD will be like a foolish parent; no, he is a jealous GOD, he loves his child too well to spare his rod. How did he correct _Miriam_? How did he correct _Moses_? How hath GOD in all ages corrected his dearest children? Therefore if ye are converted, and become as little children, if GOD hath taken away a child, or your substance, if GOD suffers friends to forsake you, and if you are forsaken as it were both by GOD and man, say, LORD I thank thee! I am a perverse child, or GOD would not strike me so often and so hard. Do not blame your heavenly Father, but blame yourselves; he is a loving GOD, and a tender Father, “he is afflicted in all our afflictions:” therefore when GOD spake to _Moses_, he spake out of the bush; as much as to say, “_Moses_, this bush represents my people; as this bush is burning with fire, so are my children to burn with affliction; but I am in the bush; if the bush burns, I will burn with it, I will be with them in the furnace, I will be with them in the water, and though the water come over them, it shall not overflow them.”

Are ye GOD’s children? Are ye converted and become as little children? Then will ye not long to go home and see your Father? O happy they that have gotten home before you; happy they that are up yonder, happy they who have ascended above this field of conflict. I know not what you may think of it, but since I heard that some, whose hearts GOD was pleased to work upon, are gone to glory, I am sometimes filled with grief, that GOD is not pleased to let me go home too. How can you see so much coldness among GOD’s people? How can ye see GOD’s people like the moon, waxing and waning? Who can but desire to be forever with the LORD? Thanks be to GOD, the time is soon coming; thanks be to GOD, he will come and will not tarry. Do not be impatient, GOD in his own time will fetch you home. And though ye may be brought to short allowance now, though some of you may be narrow in your circumstances, yet do not repine; a GOD, and the gospel of CHRIST, with brown bread, are great riches. In thy Father’s house there is bread enough and to spare; though thou art now tormented, yet by and by thou shalt be comforted; the angels will look upon it as an honour to convey thee to _Abraham_’s bosom, though thou art but a _Lazarus_ here. By the frame of my heart, I am much inclined to speak comfortably to GOD’s people.

But I only mention one thing more, and that is, if ye are converted, and become as little children, then for GOD’s sake take care of doing what children often do; they are too apt to quarrel one with another. O love one another; “he that dwells in love dwells in GOD, and GOD in him.” _Joseph_ knew that his brethren were in danger of falling out, therefore when he left them, says he, “fall not out by the way.” Ye are all children of the same Father, ye are all going to the same place; why should ye differ? The world has enough against us, the devil has enough against us, without our quarelling with each other; O walk in love. If I could preach no more, if I was not able to hold out to the end of my sermon, I would say as _John_ did, when he was grown old and could not preach, “Little children, love one another:” if ye are GOD’s children, then love one another. There is nothing grieves me more, than the differences amongst GOD’s people. O hasten that time, when we shall either go to heaven, or never quarrel any more!

Would to GOD I could speak to all of you in this comfortable language; but my master tells me, I must “not give that which is holy to dogs, I must not cast pearls before swine;” therefore, though I have been speaking comfortably, yet what I have been saying, especially in this latter part of the discourse, belongs to children; it is children’s bread, it belongs to GOD’s people. If any of you are graceless, christless, unconverted creatures, I charge you not to touch it, I fence it in the name of GOD; here is a flaming sword turning every way to keep you from this bread of life, till ye are turned to JESUS CHRIST. And therefore, as I suppose many of you are unconverted, and graceless, go home, and away to your closets, and down with your stubborn hearts before GOD; if ye have not done it before, let this be the night: Or, do not stay till ye go home; begin now, while standing here; pray to GOD, and let the language of thy heart be, LORD convert me! LORD make me a little child, LORD JESUS let me not be banished from thy kingdom! My dear friends, there is a great deal more implied in the words, than is expressed: when CHRIST says, “Ye shall not enter into the kingdom of heaven,” it is as much as to say, “ye shall certainly go to hell, ye shall certainly be damned, and dwell in the blackness of darkness for ever, ye shall go where the worm dies not, and where the fire is not quenched.” The LORD GOD impress it upon your souls! May an arrow (as one lately wrote me in a letter) dipped in the blood of CHRIST, reach every unconverted sinner’s heart! May GOD fulfil the text to every one of your souls! It is he alone that can do it. If ye confess your sins, and leave them, and lay hold on the LORD JESUS CHRIST, the Spirit of GOD shall be given you; if you will go and say, turn me, O my GOD! thou knowest not, O man, what the return of GOD may be to thee. Did I think that preaching would be to the purpose, did I think that arguments would induce you to come, I would continue my discourse till midnight. And however some of you may hate me without a cause, would to GOD every one in this congregation was as much concerned for himself, as at present (blessed be GOD) I feel myself concerned for him. O that my head were waters, O that mine eyes were a fountain of tears, that I might weep over an unconverted, graceless, wicked, and adulterous generation. Precious souls, for GOD’s sake think what will become of you when ye die, if you die without being converted; if ye go hence without the wedding garment, GOD will strike you speechless, and ye shall be banished from his presence for ever and ever. I know ye cannot dwell with everlasting burnings; behold then I shew you a way of escape; JESUS is the way, JESUS is the truth, the LORD JESUS CHRIST is the resurrection and the life. It is his Spirit must convert you, come to CHRIST, and ye shall have it; and may GOD for CHRIST’s sake give it to you all, and convert you, that we may all meet, never to part again, in his heavenly kingdom; even so LORD JESUS, Amen and Amen.

SERMON XXIV.

What think ye of CHRIST?

MATTHEW xxii. 42.

_What think ye of CHRIST?_

WHEN it pleased the eternal Son of GOD to tabernacle among us, and preach the glad tidings of salvation to a fallen world, different opinions were entertained by different parties concerning him. As to his person, some said he was _Moses_; others that he was _Elias_, _Jeremias_, or one of the ancient prophets; few acknowledged him to be what he really was, GOD blessed for evermore. And as to his doctrine; though the common people, being free from prejudice, were persuaded of the heavenly tendency of his going about to do good, and for the generality, heard him gladly, and said he was a good man; yet the envious, worldly-minded, self-righteous governors and teachers of the _Jewish_ church, being grieved at his success on the one hand, and unable (having never been taught of GOD) to understand the purity of his doctrine, on the other; notwithstanding our LORD spake as never man spake, and did such miracles which no man could possibly do, unless GOD was with him; yet they not only were so infatuated, as to say, that he deceived the people, but also were so blasphemous as to affirm, that he was in league with the devil himself, and cast out devils by _Beelzebub_ the prince of devils. Nay, our LORD’s own brethren and kinsmen, according to the flesh, were so blinded by prejudice and unbelief, that on a certain day, when he went out to teach the multitudes in the fields, they sent to take hold on him, urging this as a reason for their conduct, “That he was besides himself.”

Thus was the King and the LORD of glory judged by man’s judgment, when manifest in flesh: far be it from any of his ministers to expect better treatment. No, if we come in the spirit and power of our Master, in this, as in every other part of his sufferings, we must follow his steps. The like reproaches which were cast on him, will be thrown on us also. Those that received our LORD and his doctrine, will receive and hear us for his name’s sake. The poor, blessed be GOD, as our present meeting abundantly testifies, receive the gospel, and the common people hear us gladly; whilst those who are sitting in _Moses_’ chair, and love to wear long robes, being ignorant of the righteousness which is of GOD by faith in CHRIST JESUS, and having never felt the power of GOD upon their hearts, will be continually crying out against us, as madmen, deceivers of the people, and as acting under the influence of evil spirits.

But he is unworthy the name of a minister of the gospel of peace, who is unwilling, not only to have his name cast out as evil, but also to die for the truths of the LORD JESUS. It is the character of _hirelings_ and _false prophets_, who care not for the sheep, to have all men speak well of them. “Blessed are you, (says our LORD to his first apostles, and in them to all succeeding ministers) when men speak all manner of evil against you falsely for my name’s sake.” And indeed it is impossible but such offences must come: for men will always judge of others, according to the principles from which they act themselves. And if they care not to yield obedience to the doctrines which we deliver, they must necessarily, in self-defence, speak against the preachers, lest they should be asked that question, which the Pharisees of old feared to have retorted on them, if they confessed that _John_ was a prophet, “Why then did you not believe on him?” In all such cases, we have nothing to do but to search our own hearts, and if we can assure our consciences, before GOD, that we act with a single eye to his glory, we are chearfully to go on in our work, and not in the least to regard what men or devils can say against, or do unto us.

But to return. You have heard what various thoughts there were concerning JESUS CHRIST, whilst here on earth: nor is he otherwise treated, even now he is exalted to sit down at the right hand of his Father in heaven. A stranger to christianity, was he to hear, that we all profess to hold one LORD, would naturally infer, that we all thought and spoke one and the same thing about him. But alas! to our shame be it mentioned, though CHRIST be not divided in himself, yet professors are sadly divided in their thoughts about him; and that not only as to the circumstances of his religion, but also of those essential truths which must necessarily be believed and received by us, if ever we hope to be heirs of eternal salvation.

Some, and I fear a multitude which no man can easily number, there are amongst us, who call themselves christians, and yet seldom or never seriously think of JESUS CHRIST at all. They can think of their shops and their farms, their plays, their balls, their assemblies, and horse-races (entertainments which directly tend to exclude religion out of the world); but as for CHRIST, the author and finisher of faith, the LORD who has bought poor sinners with his precious blood, and who is the only thing worth thinking of, alas! he is not in all, or at most in very few of their thoughts. But believe me, O ye earthly, sensual, carnally-minded professors, however little you may think of CHRIST now, or however industriously you may strive to keep him out of your thoughts, by pursuing the lust of the eye, the lust of the flesh, and the pride of life, yet there is a time coming, when you will wish you had thought of CHRIST more, and of your profits and pleasures less. For the gay, the polite, the rich also must die as well as others, and leave their pomps and vanities, and all their wealth behind them. And O! what thoughts will you entertain concerning JESUS CHRIST, in that hour?

But I must not pursue these reflections: they would carry me too far from the main design of this discourse, which is to shew, what those who are truly desirous to know how to worship GOD in spirit and in truth, ought to think concerning JESUS CHRIST, whom GOD hath sent to be the end of the law for righteousness to all them that shall believe.

I trust, _my brethren_, you are more noble than to think me too strict or scrupulous, in thus attempting to regulate your thoughts about JESUS CHRIST: for by our thoughts, as well as our words and actions, are we to be judged at the great day. And in vain do we hope to believe in, or worship CHRIST aright, unless our principles, on which our faith and practice are founded, are agreeable to the form of sound words delivered to us in the scriptures of truth.

Besides, many deceivers are gone abroad into the world. Mere heathen morality, and not JESUS CHRIST, is preached in most of our churches. And how should people think rightly of CHRIST, of whom they have scarcely heard? Bear with me a little then, whilst, to inform your consciences, I ask you a few questions concerning JESUS CHRIST: for there is no other name given under heaven, whereby we can be saved, but his.

_First_, What think you about the person of CHRIST? “Whose Son is he?” This is the question our LORD put to the Pharisees in the words following the text; and never was it more necessary to repeat this question than in these last days. For numbers that are called after the name of CHRIST, and I fear, many that pretend to preach him, are so far advanced in the blasphemous chair, as openly to deny his being really, truly, and properly GOD. But no one that ever was partaker of his Spirit, will speak thus lightly of him. No; if they are asked, as _Peter_ and his brethren were, “But whom say ye that I am?” they will reply without hesitation, “Thou art CHRIST the Son of the ever-living GOD.” For the confession of our LORD’s divinity, is the rock upon which he builds his church. Was it possible to take this away, the gates of hell would quickly prevail against it. My brethren, if JESUS CHRIST be not very GOD of very GOD, I would never preach the gospel of CHRIST again. For it would not be gospel; it would be only a system of moral ethics: _Seneca_, _Cicero_, or any of the _Gentile_ philosophers, would be as good a Saviour as JESUS of _Nazareth_. It is the divinity of our LORD that gives a sanction to his death, and makes him such a high-priest as became us, one who by the infinite merits of his suffering could make a full, perfect, sufficient sacrifice, satisfaction and oblation to infinitely offended justice. And whatsoever minister of the church of _England_, makes use of her forms, and eats of her bread, and yet holds not this doctrine (as I fear too many such are crept in amongst us) such a one belongs only to the synagogue of Satan. He is not a child or minister of GOD: no; he is a wolf in sheep’s cloathing; he is a child and minister of that wicked one the devil.

Many will think these hard sayings: But I think it no breach of charity to affirm, that an _Arian_ or _Socinian_ cannot be a christian. The one would make us believe JESUS CHRIST is only a _created_ God, which is a self-contradiction: and the other would have us look on him only as a good man; and instead of owning his death to be an atonement for the sins of the world, would persuade us, that CHRIST died only to seal the truth of his doctrine with his blood. But if JESUS CHRIST be no more than a mere man, if he be not truly GOD, he was the vilest sinner that ever appeared in the world. For he accepted of divine adoration from the man who had been born blind, as we read _John_ ix. 38. “And he said, LORD I believe, and worshipped him.” Besides, if CHRIST be not properly GOD, our faith is vain, we are yet in our sins: for no created being, though of the highest order, could possibly merit any thing at GOD’s hands: it was our LORD’s divinity, that alone qualified him to take away the sins of the world; and therefore we hear St. _John_ pronouncing so positively, that “the Word (JESUS CHRIST) was not only with GOD, but was GOD.” For the like reason, St. _Paul_ says, “that he was in the form of GOD: That in him dwelt all the fulness of the godhead bodily.” Nay, JESUS CHRIST assumed ♦the title which GOD gave to himself, when he sent _Moses_ to deliver his people _Israel_. “Before _Abraham_ was, I AM.” And again, “I and my father are one.” Which last words, though our modern infidels would evade and wrest, as they do other scriptures, to their own damnation, yet it is evident that the _Jews_ understood our LORD, when he spake thus, as making himself equal with GOD; otherwise, why did they stone him as a blasphemer? And now, why should it be thought a breach of charity, to affirm, that those who deny the divinity of JESUS CHRIST, in the strictest sense of the word, cannot be christians? For they are greater infidels than the devils themselves, who confessed that they knew who he was, “even the holy one of GOD.” They not only believe, but, which is more than the unbelievers of this generation do, they tremble. And was it possible for arch-hereticks, to be released from their chains of darkness, under which (unless they altered their principles before they died) they are now reserved to the judgment of the great day, I am persuaded they would inform us, how hell had convinced them of the divinity of JESUS CHRIST, and that they would advise their followers to abhor their principles, lest they should come into the same place, and thereby increase each others torments.

♦ duplicate word “the” removed

But, _Secondly_, What think you of the manhood or incarnation of JESUS CHRIST? For CHRIST was not only GOD, but he was GOD and man in one person. Thus runs the text and context, “When the Pharisees were gathered together, JESUS asked them, saying, What think ye of CHRIST? Whose Son is he? They say unto him, The Son of _David_. How then, says our divine master, does _David_ in spirit call him LORD?” From which passage it is evident, that we do not think rightly of the person of JESUS CHRIST, unless we believe him to be perfect GOD and perfect man, of a reasonable soul and human flesh subsisting.

For it is on this account that he is called CHRIST, or the _anointed one_, who through his own voluntary offer was set apart by the father, and strengthened and qualified by the anointing or communication of the Holy Ghost, to be a mediator between Him and offending man.

The reason why the Son of GOD took upon him our nature, was, the fall of our first parents. I hope there is no one present so atheistical, as to think, that man made himself: no, it was GOD that made us, and not we ourselves. And I would willingly think, that no one is so blasphemous as to suppose, that if GOD did make us, he made us such creatures as we now find ourselves to be. For this would be giving GOD’s word the lie, which tells us, that “in the image of GOD (not in the image which we now bear on our souls) made he man.” As GOD made man, so GOD made him perfect. He placed him in the garden of _Eden_, and condescended to enter into a covenant with him, promising him eternal life, upon condition of unsinning obedience; and threatening eternal death, if he broke his law, and did eat the forbidden fruit.

Man did eat; and herein acting as our representative, thereby involved both himself and us in that curse, which GOD, the righteous judge, had said should be the consequence of his disobedience. But here begins that mystery of godliness, GOD manifested in the flesh. For (sing, O heavens, and rejoice, O earth!) the eternal Father, foreseeing how Satan would bruise the heel of man, had in his eternal counsel provided a means whereby he might bruise that accursed Serpent’s head. Man is permitted to fall, and become subject to death; but JESUS, the only begotten Son of GOD, begotten of the Father before all worlds, Light of light, very GOD of very GOD, offers to die to make an atonement for his transgression, and to fulfil all righteousness in his stead. And because it was impossible for him to do this as he was GOD, and yet since man had offended, it was necessary it should be done in the person of man; rather than we should perish, this everlasting GOD, this Prince of Peace, this Antient of Days, in the fulness of time, had a body prepared for him by the Holy Ghost, and became an infant. In this body he performed a compleat obedience to the law of GOD; whereby he, in our stead, fulfilled the covenant of works, and at last became subject to death, even death upon the cross; that as GOD he might satisfy, as man he might obey and suffer; and being GOD and man in one person, might once more procure a union between GOD and our souls.

And now, What think you of this love of CHRIST? Do not you think it was wondrous great? Especially when you consider, that we were CHRIST’s bitter enemies, and that he would have been infinitely happy in himself, notwithstanding we had perished for ever. Whatever you may think of it, I know the blessed angels, who are not so much concerned in this mystery of godliness as we, think most highly of it. They do, they will desire to look into, and admire it, through all eternity. Why, why O ye sinners, will you not think of this love of CHRIST? Surely it must melt down the most hardened heart. Whilst I am speaking, the thought of this infinite and condescending love fires and warms my soul. I could dwell on it for ever. But it is expedient for you, that I should ask you another question concerning JESUS CHRIST.

_Thirdly_, What think you about being justified by CHRIST? I believe I can answer for some of you: for many, I fear, think to be justified or looked upon as righteous in GOD’s sight, without JESUS CHRIST. But such will find themselves dreadfully mistaken: for out of CHRIST, “GOD is a consuming fire.” Others satisfy themselves, with believing that CHRIST was GOD and man, and that he came into the world to save sinners in general; whereas, their chief concern ought to be, how they may be assured that JESUS CHRIST came into the world to save them in particular. “The life that I now live in the flesh, (says the Apostle) is by faith of the Son of GOD, who loved me, and gave himself for me.” Observe, _for me_: it is this immediate application of JESUS CHRIST to our own hearts, that renders his merits effectual to our eternal salvation. An unapplied CHRIST will do us no service at all. Others there are who go still farther: for they think that JESUS CHRIST is God-man; that he is to be applied to their hearts; and that they can be justified in GOD’s sight, only in or through him: but then they make him only in part a saviour: They are for doing what they can themselves, and then JESUS CHRIST is to make up the deficiencies of their righteousness. This is the sum and substance of our modern divinity. And was it possible for me to know the thoughts of most that hear me this day, I believe they would tell me, this was the scheme they had laid, and perhaps depended on for some years, for their eternal salvation. Is it not then high time, my brethren, for you to entertain quite different thoughts concerning justification by JESUS CHRIST? For if you think thus, you are in the case of those unhappy _Jews_, who went about to establish their own righteousness, and would not submit to, and consequently missed of that righteousness which is of GOD by faith in CHRIST JESUS our LORD. What think you then, if I tell you, that you are to be justified freely through faith in JESUS CHRIST, without any regard to any work or fitness foreseen in us at all? For salvation is the free gift of GOD. I know no fitness in man, but a fitness to be cast into the lake of fire and brimstone for ever. Our righteousnesses, in GOD’s sight, are but as filthy rags: he cannot away with them. Our holiness, if we have any, is not the cause, but the effect of our justification in GOD’s sight. “We love GOD, because he first loved us.” We must not come to GOD as the proud Pharisee did, bringing in as it were a reckoning of our services; we must come in the temper and language of the poor Publican, smiting upon our breasts, and saying, “GOD be merciful to me a sinner:” for JESUS CHRIST justifies us whilst we are ungodly. He came not to call the righteous, but sinners to repentance. The poor in spirit only, they who are willing to go out of themselves, and rely wholly on the righteousness of another, are so blessed as to be members of his kingdom. The righteousness, the whole righteousness of JESUS CHRIST, is to be imputed to us, instead of our own: “For we are not under the law, but under grace: and to as many as walk after this rule, peace be on them:” for they, and they only are the true _Israel_ of GOD. In the great work of man’s redemption, boasting is entirely excluded: which could not be, if only one of our works was to be joined with the merits of CHRIST. Our salvation is all of GOD, from the beginning to the end: it is not of works, lest any man should boast: man has no hand in it: it is CHRIST who is to be made to us of GOD the Father, wisdom, righteousness, sanctification, and eternal redemption. His active as well as his passive obedience, is to be applied to poor sinners. He has fulfilled all righteousness in our stead, that we might become the righteousness of GOD in him. All we have to do, is to lay hold on this righteousness by faith: and the very moment we do apprehend it by a lively faith, that very moment we may be assured, that the blood of JESUS CHRIST has cleansed us from all sin: “For the promise is to us and to our children, and to as many as the LORD our GOD shall call.” If we and our whole houses believe, we shall be saved as well as the Jaylor and his house: for the righteousness of JESUS CHRIST is an everlasting, as well as a perfect righteousness. It is as effectual to all who believe in him now, as formerly; and so it will be, till time shall be no more. Search the scriptures, as the _Bereans_ did, and see whether these things are not so. Search St. _Paul_’s epistles to the _Romans_ and _Galatians_, and there you will find this doctrine so plainly taught you, that, unless you have eyes and see not, he that runs may read. Search the _Eleventh Article_ of our Church: “We are accounted righteous before GOD, only for the merits of our Lord and Saviour JESUS CHRIST by faith, and not for our own works or deservings.”

This doctrine of our free justification by faith in CHRIST JESUS, however censured and evil spoken of by our present Masters of _Israel_, was highly esteemed by our wise fore-fathers: for in the subsequent words of the forementioned article, it is called a most _wholesome doctrine_, and very full of comfort: and so it is to all that are weary and heavy laden, and are truly willing to find rest in JESUS CHRIST.

This is gospel, this is glad tidings of great joy to all that feel themselves poor, lost, undone, damned sinners. “Ho, every one that thirsteth, come unto the waters of life, and drink freely; come and buy without money and without price.” Behold a fountain opened in your Saviour’s side, for sin and for all uncleanness. “Look unto him whom you have pierced:” look unto him by faith, and verily you shall be saved, though you came here only to ridicule and blaspheme, and never thought of GOD or of CHRIST before.

Not that you must think GOD will save you because, or on account of your faith; for faith is a work, and then you would be justified for your works: but when I tell you, we are to be justified by faith, I mean that faith is the instrument whereby the sinner applies or brings home the redemption of JESUS CHRIST to his heart. And to whomsoever GOD gives such a faith, (for it is the free gift of GOD) he may lift up his head with boldness, he need not fear; he is a spiritual son of our spiritual _David_; he is passed from death to life, he shall never come into condemnation. This is the gospel which we preach. If any man or angel preach any other gospel, than this of our being freely justified through faith in CHRIST JESUS, we have the authority of the greatest Apostle, to pronounce him accursed.

And now, my brethren, what think you of this foolishness of preaching? To you that have tasted the good word of life, who have been enlightened to see the riches of GOD’s free grace in CHRIST JESUS, I am persuaded it is precious, and has distilled like the dew into your souls. And O that all were like-minded! But I am afraid, numbers are ready to go away contradicting and blaspheming. Tell me, are there not many of you saying within yourselves, “This is a licentious doctrine; this preacher is opening a door for encouragement in sin.” But this does not surprize me at all, it is a stale, antiquated objection, as old as the doctrine of justification itself; and (which by the way is not much to the credit of those who urge it now) it was made by an infidel. St. _Paul_, in his epistle to the _Romans_, after he had, in the first five chapters, demonstrably proved the doctrine of justification by faith alone; in the sixth, brings in an unbeliever saying, “Shall we continue in sin then, that grace may abound?” But as he rejected such an inference with a “GOD forbid!” so do I: for the faith which we preach, is not a dead speculative faith, an assenting to things credible, as credible, as it is commonly defined: it is not a faith of the head only, but a faith of the heart. It is a living principle wrought in the soul, by the Spirit of the ever-living GOD, convincing the sinner of his lost, undone condition by nature; enabling him to apply and lay hold on the perfect righteousness of JESUS CHRIST, freely offered him in the gospel, and continually exciting him, out of a principle of love and gratitude, to shew forth that faith, by abounding in every good word and work. This is the sum and substance of the doctrine that has been delivered. And if this be a licentious doctrine, judge ye. No, my brethren, this is not destroying, but teaching you how to do good works, from a proper principle. For to use the words of our Church in another of her Articles, “Works done before the grace of CHRIST, and the inspiration of the Spirit, are not pleasant to GOD, forasmuch as they spring not of faith in JESUS CHRIST; rather, for that they are not done as GOD has willed and commanded them to be done, we doubt not but they have the nature of sin.” So that they who bid you do, and then live, are just as wise as those who would persuade you to build a beautiful magnificent house, without laying a foundation.

It is true, the doctrine of our free justification by faith in CHRIST JESUS, like other gospel truths, may and will be abused by men of corrupt minds, reprobates concerning the faith; but they who receive the truth of GOD in the love of it, will always be shewing their faith by their works. For this reason, St. _Paul_, after he had told the _Ephesians_, “By grace they were saved through faith, not of works, lest any man should boast,” immediately adds, “For we are his workmanship, created in CHRIST JESUS unto good works.” And in his epistle to _Titus_, having given him directions to tell the people they were justified by grace, directly subjoins,