SOME

By the late Reverend and Pious

VOLUME I. "

The Tublijhcrs to the Reader.

A S poftibly feme People, unacquainted with the Writings of the Reverend Mr. Andrew Gray Min liter of the Goipel at Glafgow, may queftion whether the Sermons following were truly written or preached by him $ we believe, we need only appeal to luch Perfbns of Undemanding and Judgment as have read his Sermons formerly publilh’d, who, upon comparing thole with thir now publi fil’d, mull aflent to this, That there is fuch # an exa6t Similitude in the Stile, Phrafe and Manner of the one, and of the other, as mult convince that both are the Work of one and the lame Perl’on: And no Man, lo far as we have heard, ever doubted that the Sermons formerly publi fh’d, under the Titles of, 'I* he My fiery of Faith^ Great and precious Promifes, See. which were ascribed to the laid Mr. Gray, were truly his; and, when thele Sermons now mentioned were firft publifh’d. Hundreds of the Perfbns who- heard them were alive.

But, left what is above Paid may be thought not fufficient to latisfy the World that thele Sermons now* prelentcd to you are Mr. Gray's, we have further^ in Support of our Algernon that they are his, to fay, That the Copy from which we take the following Sermons, being a pretty large Volume wrote with a fair -old Hand, contains, belides thele, fundry of Mr. Graf s Sermons formerly publifh’d, and alfb feverals never yet publifh’d $ and fome of thofc formerly in Print are but Angle Dilcourles on Subjects that are treated at greater Length in the Volume of Writ-copy now in our Cuftody.

And*

iv To the Reader -

And, if you ask how we came by this Copy, wd aniwer, That we got it from anhoneft and religious Man now alive in Strathern, who had it from an old Chriftian that died fome Years ago in the Highlands of Scotland $ which 1 aft- mentioned Perion, fometime before his Death, declared to the other, who is ftill alive, that he got this whole Volume (from which the following Sermons are taken) from Miftrefs Hutchefon, who was fbme ftiort Time Spoufe to the Reverend Mr. Andrew Gray, and afterwards married to Mr. George Hutchefon Minifter at Irvine 5 of which Mrs. Hutchefon you have lomc Account in one of the Prefaces to Mr. Gray's Sermons ^formerly publi fti’d*

What is juft now faid is the beft Account we can give, in a Confiftency with Truth, of the Tradition of thefe Sermons, or their coming from Mr. Gray's Hand to ours: But we infift upon what we fay in the Beginning of this fhort Epiftle, That the Samenefs of the Stile of thefe with that of the Sermons formerly publifh’d in this Reverend Author’s Name, and which were firft publifh’d at a Time when many of his Hearers were alive, may fatisfy any Man that both thofe and thefe are truly his.

Tno’ perhaps there is not in thefe Sermons what may pleale thofe of nice Tafte (who, unlefs they unaerftand there are great Stretches of Eloquence in a Book, will not take Pains to read it) yet there is in them good Inftru£!ion for every humble Enquirer; and fome Chriftians, who have had Acceis to read the Writ-copy, have acknowledged themfelves well entertain’d, yea, greatly edified. And that aH who read them in Print may reap the fame Benefit, is the hearty Wifh of, ‘ v

The Publishers*:

PREFAC E.

*THE following Sermons were preached near a Hundred Tears ago by the eminently pious Mr. Andrew Gray Minifter of the Gofpel in Glafgow.

The Gift 5 ^ Graces, Experiences and Labours of this wonderful Touth were jo very far above his Tears, that we may truly be aft on? fed at them. For tho' he entred upon the Miniftry and was ordained when not fully Twenty Tears of Age, and continued in it only two Tears thereafter ( to wit, in the outer High Church) at which Time God found him ripe for Glory 5 yeti during thefe two Tears, he in his Sermons •

handled a great Alultiplicity of excellent practical Sub je SI Si with great Solidity of Judgment, and Warm - ne fi °f Heart, as one that truly believed and felt what he fpake. This abundantly appears, in his opening up the Myftery of Faith, and the Ufcfulnefs of it for promoting San&ification 5 of the Faith of AfTurance, and the Way to attain it 5 of the fpiritual Marriage with Chrift* of the Sin of Unbelief, and neglecting the great Salvation $ of the Gofpel being hid to Unbelievers 5 of looking to Chrift, of feeking, and finding him $ of Nearnefs to and Fellowfhip with God 5 of fpiritual Enjoyments, and the Abule of them $ of fpiritual Defertion, the fpiritual Warfare and Mortification of Sin, the improving and applying the Promifes 5 the Mercy, Love, and Unchangeablenels of God. As Ukewife in his Sermons on J)eath and Judgment, upon Prayer, upon keeping the Heart, hearing the Voice of the Rod, and?nany

a 3 ether

ether Subjects 3 befides his Di/cour/es at Sacramental Occafions, ?nany of which he attended during the two Tears of his Mini ferial Labours.

His great Advancement and Progrefs in the port Time he lived made him the Wonder of the Age he lived in. He was a burning and a pining Light, of very uncommon Gifts and Experience in Chrifttanity 5 and fo admired and followed by ferious Chrift tans far and near, that thefe who could write Short-hand were greedy to catch every Word that dr opt from ins Lips.

It would feem there was pane ever a Sermon this Touth preached, at home or abroad, but was thus written, andpreferved as a precious Relick of him $ and, being gathered together in Volumes, they were long made up of in Manufcript, before they came to the Prefs. His Sermons pew, that he had great Acquaintance with the holy Scriptures, and with the PraStice of Religion 3 that he had both a lively Faith, and a lively Fancy about 'Things fpiritual and heavenly, and that he improved greatly in fpiritual and experimental ‘Preaching, and had a noble evangelical Turn in preaching Chrift, and recommending him to his Hearers for every Exigence 3 that he un- ' derflood how to divide rightly the Word of Truth, to feparate between the Precious and the Vile, the Converted and Unconverted, the Sincere and the Hypocrite, and to give each of them their proper Share. And, * by the whole Strain of his TEfcourfes, it is mofl evident how much he was exercifed about the inward and practical Part of Chrift ianity, and taken up in attaining and maintaining Communion with God 3 and how vehemently he thirfted and panted after the Salvation of others. His Expreffions are very warm, , rapturous and heavenly, and well-adapted to affect the Hearts of his Hearers or Readers > efpecially fuch as believe the G of pel. , *

PREFACE. vii

Mr. Gray’* Cotemporaries in the Miniftry bear Witnefi to his Tarts and great Capacity. They fay y He was cf a fcholajlick Genius, and had made a considerable Trogrefs in Reading and Study for the few Tears he lived, tho' he was far from any AffeBation of Learning in the ‘ Pulpit. They likewije atteft. That his uncommon Gifts, Graces and Experiences were attended with fingular Humility, Self-denial, Gravity, ‘Prudence, and Diligence in bis Work-, and that his Sermons were accompanied with remarkable Tower and Succefs. And, if his Qualifications and Attainments were fo extraordinary in 22 Tears, what might they have been, had he reached to 52/ Rut our Times are in God's Hands, and the Number of our Months is with him.

_ ah how will this holy, active and diligent Touth rife up in Judgment againft the vain, negligent and Jlothful young Men of our Day, who mifpend and wafte the Days of Touth, their befi Time, in Folly and Things which cannot profit them, forgetting their Creator and the Things which belong to their Teace! Tea, how awakning, convincing and reproving may the Example of this very young Minifler be to r/iany Miniflers of the Gofpel, who have been many Tears in the Vineyard, but fall far fhort of his Labours and Trogrefs! God thinks fit, now and then, to raife up (as it were) a Child to reprove the Sloth and Negligence of many Thoufands of advanced Tears, and fhew that he can perfe£t his own Praiie out of the Mouth of Babes.

The Great Mr. Durham, that was one of Mr, Gray * Colleagues in GJaigow, admired this Touth, and highly commended him, faying. That he had a Singular Faculty of preffing home God's Truths and Tbreatnings upon the Confciences of his Hearers, yea, in fuch a Manner, that he often caufecl the very 'Hairs

viii PREFACE.

of their Bead to ft and up. Mr. Gray put a great

Value upon Mr. Durham, as he had juft Caufe for it $ and took Occafion one Day, when walking with Mr. Durham, to exprefs fome Rejentment againft thofe who left Mr. Durham to come to his Church, To which Air. Durham anfwered, “ Not fo, Dear “ Brother, for none can receive fuch Honour and “ Succefs in his Miniftry, except it he given him “ from Heaven. I rejoice that Chrift is preached, <c and that his Kingdom and Inter eft is getting Ground, “ and that his Honour and Efteem doth increafe, thtf “ my Efteem in \ Peoples Hearts Jhould decreafe * for

I am 'content to he any T'hing. > or to he Nothing, ,

( Jo. that Chrift may he All in All. ,?

If any (hall objetf againft thefe Sermons of Mr, Gray ’i, hecauje of fome IDefeBs or Imperfections they may fpy in them, I would define fuch to remember, that they are fippofed only to he written from his Alouth in the ‘Pulpit, and that they were never defigned hy him for the Prefs; and that the Writers pofjihly might not he fo careful to note down his Explications of Texts or Truths which he handled, as of other \ Things they might judge more edifying: dnd no douht hut in writing they have loft both Words and Sentences, which in fundry Places would have rendered the Connexion more natural, the Conftrufiion more eafy, and the Sen/e 'more clear. Likewife it would he confidered, that there are great Improvements made in our Language within thefe Hundred Tears paft. Notwit hftanding, thefe Sermons will be intelligible enough to Scptlmen, who have any tolerable Knowledge or Experience in Chrift ianity j and alfo moft agreeable and edifying to thefe who are €xercifed to Godlinefs.

I cannot promife that the Stile and Method of this fpiritual and holy Touth ( nor indeed of any Author)

PREFACE. i x

'will fuit every Man's Tafte; but it appears by the many Imprefftons of his Sermons formerly publijhed, that they are moft acceptable to ferious experienced Chriftians, who regard Matter more than Words. His Stile favours much of the primitive Gofpel-ftmplicity; his Words are plain, homely and familiar very much calculated for the Capacity and. Edification of the weakeft and meanefi Reader; but at the Jame Time deferve to be much rega; ded by all, feeing they evidence the moft intimate Acquaintance •with the praffical ‘ Part of Christianity, and have been fignally bleffed of God to the InftruSlion, Conviction and Comfort of many precious Souls. It may <well be faid of Mr. Gray, what was faid of that holy Man Ambroie, He ftudied not to pleale and tickle Mens Ears, but to prick and affect their Hearts.

Ibis young Mini ft er was moft zealous for God and his Glory, and exceedingly bent upon the Salvation of Mens Souls; and therefore he was moft wakning and warm in his Sermons, and laid out himfelf with great Fervency to difeover to his Hearers their dangerous Condition by Nature, the Excellency of the, Gofpel-remedy, and to bring Arguments to per f wade Men to come to Chrift, and accept of his Offers of Salvation ■, yea, he even travelled, as it were in Firth until Chrift might be formed in their Souls. And this being his _ habitual Frame and Hifpojition, might occafion his being lefs attentive to Stile, Words, Method, and Coherence in his Difcourfes. Likewife

he lived under fuch conftant ImpreJJions of the Skortnefs of his Race, and had his Soul fo much inflamed with the love of Chrift, and with Longings after that Heaven and Ghry to which, he was haftning that it is not much to be wondered at, tho' he was fometimes led into abrupt Expreffions, and even Digrejfms from the Subftft she was purfuing.

Theft

X preface.

Thefe Sermons now printed in this Volume were never printed before. I think fcarce any will doubt of their being Mr. Andrew Gray’*, who have read his Sermons which • were published long fince while many of his Hearers were Mve, becaufeof their Samenefs in Stile, Phrafeand Method, befides the other Evidences adduced by the Publifhers

of their coming from the fame Author. They feem to

have been preached moftly at Sacramental Occafions, at which Mr. Gray was much imployed, the fhort Time he lived, abroad as well as at home: His Talent being fo much adapted to Communion-times and Cafes of exertifed Chriflians, both Minifters and People were very fond of his Affiftance at thefe Gofpel-folemnities.

O how warmly and zealoufly doth he in thefe Sermons prefs Sinners to fall in with Gofpel-ojfers, and Chrift * Treaty of Peace; that they may be reconciled to God thro ’ him! and to clofe with Chrift's Invitation to the Weary and Heavy-laden, that they may come to him for Reft! to yield to Chrift's great and rich Offers in the Gofpel, and come and be married to him; and thereby fhare of the high Dignity of being Friends of God! How earnefily doth he prefs Sinners to go forth and behold him that is typified by King Solomon, but infinitely greater than he! as alfo to perfevere in the Love of God! to pay their Sacramental Vows! to guard againft Self-conceit, Hypocrify y and Slothfulnefs in the Service of God! which are the chief Subjects of the following Sermons, very proper to be jnfefted upon at Communion-feafons, and to be ftudied by Chrift ans thfen and at all Times.

As the Subjects of thefe Sermons are excellent, fo the Author s Strain in them is fweet and moving, and cannot but be agreeable to fuch as are fpiritu ally-minded. Perhaps indeed they may not be fo much valued by thofe who prefer a plea f ant f ingle of Words to [olid Gofpel-t ruths, or thefe who efteem no Sermons but thofe which are fluffed with witty Sayings, uncommon Words and Phrafes, or Quotations from antient or foreign Authors*, or thefe who would have Sermons curhufly adorned with a Strain of fine Reafoning, or a pretty Cadency

of neat handfom Expreffions. 1 do not quarrel thefe

who have a Talent for compofing fuch polite Sermons, providing

PREFACE. x!

Viting the mam Defign of Preaching he kept chiefly in their Eye, which is to bring perifhing Souls to a crucified Chrift; J$nt y alas, it is to be feared this is too much forgot by many t Hut as the Excellence and Value of Things is to be reckoned from their Ufefulnefs and Fitnefs to anfwer the great End they are dejigned for, and feeing the End of Preaching is to win Souls to a Saviour; thefe Sermons muft certainly be the heft, that do moft effectually difcover to Men the Danger of a Qhnftlefs State and the Haptinefs of clofing with Chrift. And Itkewtfe thefe Preachers are moft likely to prevail with loft Sinners, who deliver Gofpel-truths with moft Zeal and Fervency, and in Words which favour moft of Feeling and experimental Acquaintance with the Things they preach, depending upon the concurring Influences of the Spirit of God I fay, fuch Preachers have the faireft Lay for Succefs tn convincing Sinners of their?* a natHra l State, and bringing them to a crucified Jefus as their only Remedy. And indeed, fuch a Preacher was the Reverend Mr. Gray, and fuch were thefe his Sermons- and tho' delivered in a homely Strain, and with great Plainnefs of Speech, yet they of me to the Hearers, in Demon! ration of the Spirit and with Power.

>Ia Z a L, Knowled Sf • the Myfteries of tho Goffiel teftowed both upon Mmifters and People, but furely there is more needful for our Thriving and Welfare. Oh, if the Holy Sp,r,t were poured out upon the Land, and all Ranks of Men therein; and particularly to infpire Minifters with more of that holy Zeal and Fervency in preaching the Word, and making clofe Application of it to the

fnf’Ttf H PT> Whhh a tt eared fi tonfpicuoufly in the Author of thefe Sermons; what i Change might

there foon be m the Face of our Affairs! Who knows how

Ft, ? S? lfp ° f ] tl0n am °”t ™ Hearers to ent er into the Kingdom of God, that is, to fee them hal

firing Deftres to <get out of * natural Condition, . and

xii preface ; 1 ~-J|r

to obtain an Intereft in Chrifi; and fitch Dejires that no< thin i in a World might pop ft their Minds, or take up their Thoughts fo much as this great Concern of fecuring an Intereft in Chrift and eternal Life; and Defires that thAt might determine them to ufe the mo(i ftrenuous Endeavours in the Ufe of appointed Means to get it! O that the various and awful Difpenfations of God, whereby he hath been jhaking thefe Nations, might be an Introduction to fuch a defir able Sight, and that Promife might in fome refpeH be fulfilled to us^ which we have in Hur. ii. 7. And I will (hake all Nations, and theDelire of all Nations fhall come, and I will fill this Houfe with Glory, faith the Lord of Holts! .

God hath fet Times for the Exercife both of his jufiice and his Mercy. There are fome Seafonsthat are remarkable Times of Judgment, which God appoints for executing his Anger againfi fenful Nations; thefe Times are called the Days of Vengeance, when the Lord doth avenge himfelf of his Adverfaries, Jer. xlvi. io. Luke

xxi 22,. And with fuch Days hath the Lord been vifitmg us

in this guilty Land. O that Sinners were thereby brought to tremble for Tear of God's Anger, to humble t hem f elves before him, and to turn to him that fmiteth them. - -

On the other Hand, there are Times which God hath appointed for Seafons of fpecial Mercy, wherein he mamfefls himfelf to Men in the Difplays of his Grace and L&- vingkindnefs more than at other Times, by pouring out his Spirit with the Word, for awakning, convincing, enlightning, , converting, reclaiming and reforming afecure and (infid Generation. May fuch a fet Time for favouring Zion now come upon the Back of the awful Shaking oj the Nations, which we have felt and are ftill feeling, jo that many may repent, turn to God, and reform from their evil Ways and Doings! God forbid, we fhould ah ufe or mifimprove fuch a Deliverance as God hath in his aftonilhin<r Mercy begun to work for us, as ( alas) we have done former Deliverances of this fort! As the Lord bath begun a temporal Deliverance for us, may he alfo begin a fpintual Deliverance to us from our Deadnefs, Formality, and a baekfliding Difpofition, and revive his Work among us a - midft thefe dediningTears! And may this be the continued Prayer of God's Praying Remnant in the Land /

SERMON I.

Christs Treaty of Peace with

Sinners.

Now then we are ambapidors for Chrift, as though God did befeech you by us: IV e pray you in Chrift 9 s ftead > be ye reconciled to God.

E have excellent and glorious news from a far country to declare unto you to-day, we have excellent tidings from the court of heaven to make known to you to-day. They are thefe infhort? Heaven defires to be reconciled to earth, the Perlons of the b Jelled Trinity defire to be reconciled to you: And this is the thing that we are to preach unto you, as the ambafladors of Chrift, that you would be reconciled to Grod. The contract of marriage is delivered over unto us 5 it is fubfcribed by the hand of Chrift, and is delivered unto us $ and he hath lent it here to-day, that ye might put to your hand.

to this bleftcd contract of marriage, or no? What mall we report to Chrift to-day concerning you? bhall this be the report that I (hall carry back to Chi lit, I came to thy own, and thy own would not • ■ A receive

a Christ's Treaty of Trace

receive thee? or ihall this~be the report that I mall carry back to Chrift to-day, This people will not have thee to reign over them? or ihall this be the report that fhafl be carried back to Chrift to-day, This people Ihall be a willing people in the day of tJyy power? I fhall not lay mu$h before I come to the words: Only I- would lay thefe four things unto. you 5 i % There are five great voices or things that cry forth, O come and be reconciled to God. Doth not the trankendent beauty that is in the face of Chrift cry forth, O come and be reconciled to him? Is not the great voice of the everlafting gofpel, O come and be reconciled to God? Is not the great voice of his commandments, O come and be reconciled to God? Is not the great voice of the law, O come and be reconciled to God? And is not the great voice of your neceflities, O come and be reconciled unto God? So that ye are lurrounded with many things tjiat cry out our text, O come and be reconciled to God. 2 'dly y I would fay unto you, That, among all the fuiters that ever lought your heart, there was never the like of Chrift: I confels we capnot let him forth unto you 3 but fure we are of this, that Chrift exceeds all fuiters in his beauty, and he exceeds all fuiters in his offers, and Chrift’s heart is more engaged unto you than all other lovers. • . $t ow, you would fearch to-day, whether or no ye will be content to take him, that this may be reported in heaven to-day, that ye have fublcribed to the precious contrail, Even folt ake him, ?dly, 1 would lay unto you, If once ye were acquaint with the Perfon that defires to be reconciled unto you, ye would cry forth, O for a tongue to commend him^ and to let forth his praife! O for eyes to look upon him that is white and ruddy! O for a heart to lodge

him in, who is the noble King of glory! and O for

with Sinners. %

hands to obey what he commands, and for feet to walk in the paths of his commandments! 1 will not fay with lome, that ignorance is the mother of devotion; but lure I am, that ignorance of Chrift is the great ground why ye refuie to be reconciled to God. Laftly, I would fay unto you, Would ye make all the Perlons of the blefled Trinity to rejoice t would ye make the Father, the firft Perfon of the bleffed Trinity, to rejoice? would ye make the Son, the lecond Perlon of the bleffed Trinity, to rejoice? would ye make the holy Ghoft, the third Perioii of the bleffed Trinity, to rejoice? would ye make all the angels in heaven to fhout and ling for joy? would ye make all thele blefled thouiands that are round about the throne to rejoice? then obey this command, lie i e cone tied to God. - Know ye not there is more joy in heaven at the converfion of one finnci, tnan of mntey and nine that went not affray? 1 may lay this by the way, O people of this place, whjt do ye know but this is the lad embaffage and commiffion from heaven that {hall be delivered unto you to be reconciled unto God?- what know ye but, before night, Chrift fliall clofe up the bleffed treaty ■of peace that hath been between him and linnets? therefore do not delay to be reconciled to God, and to give you hearts unto him.

The apoftle ‘Paul, in the former verfe, hath been dilcourfing moft divinely to that truth, that God •was in Chrift reconciling the -world unto him f elf $ and tnat, after the blefled contract was made up between the Father and the Son, he fent down the •word- of reconciliation, and hath committed that to his ambafladors 5 which commiflion and embaflage, here lays, he was to preach. So that in the words we have read we have thir two -hings to be confidered j. ift, YVe have the noble and divine exhortation

(

4 Ch rifts Treaty of Trace

that is given to the Corinthians, and it is thfs, that ^ they Should be reconciled to God; that they fhould *]ay down the weapons of their rebellion, amf go and ieelc quarters from God, and fubjed themi'elves unto him. The fecond thing in the words are thefe ' conliderations by which the apodle prefles this divine at)d excellent exhortation.

pirjl confideration is imported in that word, No:t\ which relates to the former: And it is this in fhort, That fince all things are ready upon God’s part, fince the contract is written and lubicribed by his hand, there is no more now wanting but that we Con feat to the bargain. This is a ground why we fhould be reconciled unto God * all things are ready upon his part. Are ye ready? are ye ready tofubicribe your confent? * * •

A /^-confideration, by which he enforces this exhortation, is alio in that word Now, and it is this 5 The time (faith he) that this blefled treaty and offer of peace is to continue with you is but for a N<m\ and a fhort tinrte’5 therefore, finee it is lb fhort, ye would by all means endeavour to make ufe of the day while it is with you: We know not how foon the long fhadows of the everlafting evening fhall be ftretched out upon us, when there fhall not be fuch a defire or exhortation heard as this, O be reconciled to God.• ;

A third confideration is this, • That Ohrid is exceedingly condefcending and loving in the way of his propofing and bringing about this excellent work. Our reconciliation with God. And there are thele two fteps of Ohrid’s condelcendency in the words 5 firft, That he lends forth ambaffadors in * His name, to defire and requed you, as in his ftead, that ye would be reconciled unto God, and give your hearts unto him. The fecond dep of Ohrid's conddcendency

#

with Sinners. 5

dency in the words is this, T hat he prays and befeeches you to be reconciled unto hi ml elf: There is not a preaching of the ev exalting goipel, but it is as it were Chrift fitting down upon his knees, defiring you to be reconciled to him, and laying, I beieech you be reconciled unto me. O, will tome lay, why doth not Chrift come himlelf to woo then? whit is the realon that he comes not himlelf? I would give you thele two grounds of it. The firjl ground why Chrift comes not to fuit his bride himlelf is this, We would not be able to behold him yea, if Chrift would come down and preach this text unto yon, "Be reconciled unto me, ye could pot hear him ipeak, nor could ye behold him. He is indeed a • lovely and foul-raviftiing Object, whom ye cannot behold, nor dow not hear. The feccnd ground why he comes not himlelf to fuit is this, In a manner we could not believe Chrift were real if he came, himlelf. 'Indeed he doth not come himlelf, to remove many objections of misbelief. O if we law him preaching this doCtrine unto us, and did behold his matchlels and tranlcendent excellencies fliining ip him 5 might we not cry forth, Will he ever take me? will he ever take me? When we Ihould compare (Chrift’s beauty and all our deformities together, we would cry, Will he ever take me? and when wefhould compare Chrift’s highnefs with our ba lei left, would we not cry forth, V* ill he ever take me? Therefore he hath thought fit to lend outambafladors to. fuit and woo a bride to himlelf.

A fourth consideration in the text, to inforce the exhortation, is this $ The refilling the ambafladors, that are lent forth in Chrift’s ftead, is as great a fin before God, as if ye did refufe Chrift himlelf: For the wrongs that are done to his ambaftadors, he takes as done to himlelf. Yea. know it, there is not

6 Chrift' s Treaty of Teace

a preaching that is preached unto you by Ch rift’s ambaffadors, in which ye refule to content to take Chrift, but it is as great a fin and indignity done to Chrift, as if Chrift were from this place pcrionally preaching unto you, or as if ye would lay to Chrift: before his own blefled face, We will not be reconciled unto thee.

A fifth conlideration from the words, to inforce this exhortation to be reconciled to God, and to take Chrift, is this, That Chfift took exceeding much pains to bring about that glorious, that excellent, that advantageous work of our reconciliation and peace with him. Hath he not lent forth his ambaifadors to invite them that are ftrangers, and to perfwade them to come and take him? 1 would lay this by 5h'e way, Ye cannot do Chrift a greater wrong than to refule to have him, and ye cannot do Chrift a greater pleafure than to take him.

Now we fhall come to {peak a little to the exhortation in the dole of this verle $ it is this, We befeec.h you be reconciled with God. And in it we may take notice of thele four things j

1 ft, That it is the great requefl that Chrift. prefer ts to finners, and which is made known in this everlafiing gofpel , that ye would be reconciled to God. The zd thing in the exhortation is this,' That Chrift, in pr effing this requefl and defire , vents exceeding much mat chiefs con def tendency. Is not this condecendency, that he, who is the Party offended, fhould be the firft Perlon that ftiould leek the agreement ? is not this condelcendency, that he, who never did offend us, ftiould carry himlelf to us as tho’ he were the Party offending ? This is lure, we make the fault, Chrift males the amends. It had been no wonder to have ieen man defiring to be reconciled

conciled to God 5 but, behold, here is a myftery of infinite condclcendency, that an offended God is defiring to be reconciled with offending man. There is this, ^dly, in the words, 'That O rift Is exceeding willing that this excellent work and blejjed defign 0} our reconciliation muft be brought about and accomplished. And does not his willingnels appear in this, that he defires this lb much? he beleeches you to be reconciled to God. If ye could ask at Adam, he would lay, Chrift is willing to be reconciled unto finners 5 if ye would enquire at Adanaffes, he would lay, Chrift is willing to be reconciled unto finners 5 if ye would ask at perlecuting 'Paul concerning this, he would lay, Chrift is willing to be reconciled to finners, and to be at peace with them. Laftly, 1 his is in the exhortation, ‘That there is much freedom of love, and unfpeak able grace, that vents in Chrifi's preffmg this exhortation. Doth not freedom of love vent itielf in this, that we ate enemies when he defires to be reconciled unto us? for lo it is imported in that word, reconciled. It fays, Chrift finds us in a ftate of enmity when firft he propoles the offers of friendlhip. Is not this a declaration of the freedom of Chrift’s love in prefling this defire? There is nothing that moves Chrift to defire to be reconciled unto you, but love. If lo we may ipeak, many a fore heart hath Chrift had, and many a tear hath he ihed, for thele woful refuials we have given him.

Now, in fpeaking to the firft thing in the exhortation, which is this, T hat it is Chrift' s great defire and requeft that he prefents unto you, that ye would be reconciled and be at peace with him 5 we fhall not ftand long to clear it. It is dear from Job xxii. 2 1 . Acquaint thyfelf now with God, and be at peace. And it is clear, Song ii. 10. where there is the great voice of the golpcl, Arife, my love, my dove, my * A 4 fair

8 Chrift’ s Treaty of Teace

fair one, and come away. As likewiie from //#, xxvii. 5. Let him take hold of my JlreHgth, .and make peace.- Now, when wc preis you or defire you to be reconciled to God, it imports thele three things; 1 Jl, T hat ye would let the weapons of your rebellion fall out of your hands, and iubmit and fubjeft yourfelf to Chrift; that is to be reconciled. This is prefled, Jam. iv. 7. Submit y oar f elves therefore unto God. 2 dly, It imports this, That a Chriftian fhould give hjs hand unto God. • This is prefixed, 2 Chron. xxx. 8. Lut yield your [elves unto God 5 or, as the word is, Give your hand unto God. Ye know, when parries are to be married, they join hands together; io, when we preis the duty of reconciliation upon you, it is this, Give han l unto God, and defire to refign and give over yourfelf unto him. The third thing importe.l in this, jBe reconciled unto God, is, That ye would gi v e your hearts unto God; according to that exhortation, Prov. xxiii. 26. My fon, give me thy heart. Chrift is coming to woo to- -ay, Chrift is coming to fuit today; are ye ready? are ye ready to conlent to take him? Did ye ever lee or behold him? I fhalhfay no more of him, but this, He is white and ruddy, the chief among ten tlooujand.

■ Now in fpekking to this truth, “ That jt is the “ great dcfire and requeft that Chrift prefents unto “ you, that ye would be reconciled unto him; ” I would lpeak a little to thele things:

\ ft, I lhall clear that it is Chrift’s defire and earneft longing to be reconciled with you. And there are thele things that prove it. (1.) Do not his many commandments that are regift rate in icripture, O finners, lpeak this, Chrift is willing to be reconciled unto you? There is not a command in which he defires ye fhould return to ' him.

t with Shiners . ,

him, but his very heart lies in the bofom of that commandment. I fhall only give you- thefe three precious places, which fpeak to this his willingnefs that ye lliould be reconciled. The firft place is Lfa. Ixv. i. I am fought of them that asked not for me, I am found of them that fought me not; I (aid, teel old me, behold me, to a nation that was not called by my name. As it were, ye cannot do Chrifl a greater favour than to take a fight of him, and behold him. There is that place, Ezek. xxxiii. 1 1 . ^4$ J live, faith the Lord, / delight not in the death of the wicked; turn ye, turn ye, why will ye die, O houfe of Jfrael? The exhortation is doubled, to point out God’s willingnels to be reconciled to you; Turn ye, turn ye. There is that place, Song 6. ult. Return, return, 0 Shulamite. Four times the word is there, return; which fpeaks Chrifl is willing to be reconciled unto us, and to take u? home unto himfelf. So that ye read of thefe precious commandments of Chrifl, that he is willing to be reconciled unto us. There is that, (2.) which proves he is willing, and it is this; The blefiedand the precious oath of the everfcfting covenant fpeaks his willingnels to he reconciled unto us. Doth not that oath, Ezek. xxxiii. 1 1. As Ilive, faith the Lord, L delight not in the death of the wicked, preach this, Chrifl is willing to be to be reconciled unto you? There is this, (3.) that proves it, to wit, the lownefs of the terms upon which he hath condefcended to be reconciled and to be at peace with you. O ye will get Chrifl at eafy terms; ye will get Chrifl for a look, ye will get him for a liftning of the ear to hearken. This is clear, Lfa, xlv. 22. L,ook unto me, and be ye faved: There Chrifl is gotten for a very look. And, Lfa. lv. 5. Lncline your ear and hearken, and your foul fall live: There Chrifl is

gotten

io Chrifl* s Treaty of Teace

go'en for a very hearkning and inclining your ear. (4.) There is this further that 1 peaks Chrift’s willingneis to be reconciled to finners, namely, The very terms upon which he hath granted to give himfelf, he hath profiled to fulfil thele upon our behalf. It is promised Chrifl: fhall be gotten for a look: But O, lays the Chriftian, how fhall I get a look given to Chrift? that is turned over into a promile, Zecb. xii. 10. ‘They fiali look unto him whom they have pierced. T he very look, upon which ye fhall get Chrifl:, is turned over into a promile j as likewiie t e very hearkning of the ear, for which ye fhall get Chrifl, is turned over into a promile, iL'eut. xviii. 1 5. _A \ Prophet will I raife up of my people like unto thee y they pall hear him, (5.) The many lad regretes and complaints that Chrifl: hath had, why perions will not be reconciled and be at peace with him, prove Chrift’s willingnels to be reconciled to you. W ho can read John v. 40^ and Luke xix. 41. and not cry forth, Chrifl: is indeed willing to be reconciled to finners? Ay, know it, Chrifl: weeps more for the want of our reconciliation, than fome of us ever wept ourfelves. There is this, (d.) that proves Chrift’s willingnels to be reconciled to finners, namely, That he hath prelcribed the way how a Chriftian may win this excellent thing, peace and reconciliation with God. This is clear from If a. xxvii. 5. Let him take hold of my ( Irength, and make peace.- I tell you the way (fays Chrift) how ye lhall win to peace 5 it is even this, let him take hold of my ftrengrb. There is this, (7.) that lpeaks Chrift’s willingnels to be reconciled to finners 5 and it is this, That notwithftanding of the many refuials he hath gotten from us fince firft this precious gofpel was preached Unto us, yet he continues with this, O be reconciled unto me; Will ye take me,

and embrace me? Chrift, as it were, buries in oblivion and everlafting forgetfulnefs all our repuli.es of him. There is this, (8.) that proves Chrift is willing to be reconciles unto finders; and it is this. He will even take a linner at the dole of their time, when they have been giving the ftrength of their heart to vanity, and when they have been giving the ftrength of their life to idols; yet Chrift is willing, if at laft they will take him, to be reconciled.

O is not this a my llery of love in Chrift, that he is content to take you after all your idols have forfakcri * you? is not this a myflery of love in Chrift, that he is willing to be reconciled to you when ye can do no better? Now, do all thele things fay, Chrift is willing, Chrift is willing to the bargain? But what fhould I {peak of thele things? Doth not his dying, doth not his travelling from heaven to earth, dotri not his lubjefting himlelf to the curie of the law, lpeak this, he is willing to be reconciled unto you?

Now that which, 2 dly\ we lhall fpeak to from this, float it is ChriJTs defire to be reconciled unto fintiers, is, We /Hall propole lotne confiderations to inforce this excellent thing upon you, that ye would obey Chr ill’s requeft.

Th efirfi conlideration is this, Know the Period with whom ye are to be reconciled; ftudy the matchlels excellency of him that delires to be reconciled, and at peace with you: It is to be reconciled with God: There is more oratory and rhetorick in that word, GOD, to perfwade you, than we, if we could lpeak ten thoul'and years, could make mention of. Is it not an excellent thing to be at peace with God? is it not an excellent thing to be reconciled to God? to have that precious name given unto us, which was given to Abraham, James ii. 23. And he was called the friend of God, O what a noble thing

were

were this, to have this ingraven upon our foreheads, that we are the friends of God? And know it, the want of knowledge of the excellency of him that defires to be reconciled unto us, is the great reaion why we day io long out in our enmity. Curled be the perion that is at peace with his idols, and is not at peace with God. There are four lbrts of things peribns delire to be at peace with, rather than to be at peace with God: And all thele peaces lhall certainly end *in w T ar. There are lome peribns that delire rather to be at peace with their confidence than to be at peace with God 3 that if once they could win to that length, to filenc^ their conicience, and to have confidence lpeaking peace to them, that would be their heaven and happincis. But know, that your confidence may lpeak peace unto you, when there is no peace unto you from God. There is a fecond iort that would rather be at peace with the minilters with whom they lpeak, than to be at peace with God 3 that is, they are more deli ro us to have the minifter lpeaking peace to them, than ever they were to have God lpeaking peace unto them: And they whole peace or war doth depend upon the mini fields tongue, their peace fhall end in war. A third iort of peribns rather- delire to be at peace with peribns that are Chri Ilians among whom they live, than to be at peace with God: Some takemore pains to keep up the peace and love they have from Chriflians about them, than' to;k;eep up a correspondence with God. I fuppole there are lome whole conicience may charge them with this, that the lols of peace with a Chrifban, the lols of love from one that is eminent in; religion, did afFecl them more than the lols of peace with God, or the apprehenfion that that was gone did: I fay, that peace IhalJ end;n war. A fourth iort of. peribns rather defire

with Shiners. .13

to be at peace with their idols, than to he at peace with God y and that peace iliall one day end in a cruel war. Is it not known, that there are many who by all means endeavour to have their idols and their hearts united together by the conftant chain of love and ddire? and fhall not that peace be declared from heaven one day to be a falle peace? Now, take a broad fight of Chrifb, and this will exceedingly prels you to be reconciled to him.

A fecond consideration to inforce this thing upon you, that we would be reconciled to God, is. There is a fourfold peace that attends a Chriftian that is at peace with God. There is a peace of confcience 7 that attends that Chriftian when once he is brought; to be reconciled to God. When he knows he is in favour with God, then the difipu tings and debates’ of his confidence are filenced - 7 then the ftorms, that troubled him before, are now blown over and gone, and there is a Iweet compoiednefs and quiet of confidence that is to be gotten by beholding the face of Chrift. (2.) There is a peace in our defires, that is tt> be gotten by our peace with God. Before one be reconciled to God, their defires are divided among many different objeds; but when once they come to be reconciled to God, then they cry forth, Oxe thing have I defined rf the Lord. Before we be reconciled to God! this is the lan^ua^e of our defires. Gi ve, give; but, if once we were reconciled to God, we would have a blefis’d peace and quiet as to theie. There is this third peace that attends the Chriftian that is at peace with God, and it is this 5 In every lot and condition that a reconciled perfion can be in, he will have peace in it; there is no condition nor ftateof life that a reconciled perfon can be in, but he will cry out, T have learned in every fate wherein I am 7 therewith to be content. A perfion reconciled

14 Chrift’ s Treaty of Teace

to God, when he is under a crofs, can with one eye look up to the face of a reconciled. God in Chrift, and cry forth, lam for rowful, yet always rejoicing; I am poor, yet poj/ejfmg all things; I am raft down, hut not in defpair; perplexed, but not for faken, A reconciled perlon can get fomething in Chrift that may afford him contentment in his darkeft nights. K fourth peace that a reconciled perlon hath is this He hath a peace under all the viciflitudes, the changes, the troublesand the anxieties that are "here below. . W ould ye know the perfon that is not afraid of evil tidings 9 , it is the perfon whole heart is fixed, trufiing in God. Would you know the perfon that hath this motto, femper idem, always the lame? it is the perlon that is reconciled to God.

A third con fi derat ion to enforce this, that ye would be reconciled to God, and obey Chrifl’s command and defire, is this; All things are ready upon God’s part, there is nothing left undone by him. Would ye know what this is, even this noble lcripture, what it is? it is the contracl of marriage lent down from heaven, fublcribed by the hadd ot Chrift; and he defires you to put to your names to it. It was long fince God was in Chrift reconciling the world unto himfelf 5 now he hath lent out ambajfa - dors to defire you to be reconciled unto him,

A fourth confideration, to prcls you to yield unto Chrift’s defire, is this: The time that this treaty of peace is to continue and laft is but for an hour, even a very fliort time: Therefore it is of eternal concernment, that while Chrift hath not delivered up the kingdom to his Father, while Chrift is intreating you to be reconciled, ye would obey the exhortation, .Mat, v. 25. Zuke xii. 58. Agree with your adver- /dry quickly in the way, left the day come that he deliver you to the tormentors, and thence ye pall not

be delivered till you have paid the utmoft farthing. Know it, and be fure of it, there is no treaty after death $ there will not be foch a voice heard by the iouls in prilon as that, O be reconciled unto God. Now I would ask this queftion at yoa by the way. Are ye reconciled to God? are ye at peace with him? If the mod part of us would anfwer as w£ fhould do, we would fay, I am not at peace with God. Then I fay unto you, Agree quickly with your enemy while he is in the way 5 do not delay that excellent work of being reconciled to God.

A fifth conflderation to inforce you is this, That a perton that is reconciled unto God, he hath many foul-precious and excellent ad vantages.waiting upon him: This is clear, Job xxii. 21. Acquaint thyfeif with God, and be at peace, and the argument to inforce.it is this, Thereby good Jhattcome unto thqe. Not this or that particular good only, but thereby good (hall come unto thee. It were an endlels work todefcribe the noble dignities of a reconciled perfon, it were an endlels work for us to tell fhe riches of a reconciled perfon. I ihall only poii#, out the advantages that flow and come to a reSlfcciled man.

ift, A man that is reconciled to God, he may go in with boldnefs to the throne of grace, and leek things from God. Would ye know what is the foundation of a Chriftian’s fpiritual boldnefs with God? it is even the faith of this, I am reconciled to him. O there will be much freedom ufed between a reconciled perfon, and a reconciled God:

, This is clear from Rom. v. 1, 2. "Being jujlified by faith, we have peace with God; and tnen it is fobjoined, by whom alfo we have accejs unto his grace „ A perfon that is reconciled with God, he can fit done, and keep filence j and a reconciled perfon ca

* draw

♦

draw by the vail, and go boldly into the chambers of prefence.

A frond advantage that atten Isa reconciled perion is this, He is the perion that meets with many fweet mani reflations of God, and of the love of (Jhrift j he is the perion that hath the maniefl vifits from God. This is clear from Rom. v. i. compared with v. 5. Beiti* j aft 1 fed by faith, we have peace with Gel j and then it is Subjoined, and the love of God is jhed abroad in our hearts. Vv ould ye know why ye have not communion with God? it isbecaule ye • Want reconciliation with him, as is clear, Jmos. iii. 4. Can two walk together, except they be agreed p It is impoffible that there fhould be a walk of communion and (ellowfhip wirh.God, except reconciliation go before. Chrifl muff be a \ Prince of peace and a King of righteoufnefs unto us, before wc can be admitted to the banquet i ng-houfe, and to have his banner over us to be love. . .

A third advantage that attends a reconciled perfon is this, He can walk with much holy lubmiffion and contentment under every lad difpenfation that he meets with. When a reconciled perfon meets jfuch a crofs, he fas it were) comforts himlelf with this, I am reconciled. Let all terrors call themfelves as ina lolemn aflembly againfl this man, he will cry forth, I am reconciled, and this may comfort me. W ho is the perion that rejoiceth in tribulati n? it is the reconciled perion. \Vho is the perion that can endure the trial of cruel mocking s and reproaches? it is the reconciled perion. So David, ‘ Pftal. cix. 28. Riffs thou, O Lord, and let them curfe. A perion that is reconciled, he can ft alone, and keep filence; under all the reproaches that he meets wi h $ and lift up his face to God, and cry out, O blefled am

I in this, that I am at peace with thee, tho* I be at variance with the world!

A fourth advantage that attends a reconciled per- Ion is this, They are the perfons that Jy neared: the mortification of and victory over their lufts. As long as a Chriftian is under debates of their intereft, one to a hundred if fuch a Chriftian overcome; but when once ye have win to this length as to cry out, d am my beloved? s, and bis $ lejire is towards me y ye will then have ftrength to fight and overcome.

A fifth advantage that waits upon the reconciled pcrfon is this, O but the reconci ed pcrfon hath a pleafant way of going about duties, that others are Grangers unto! There is a myftery in the way of a reconciled perfon’s going about duties, which thefe that are ftill dilputing of their intereft do not know r It is a holy and fpiritual art of praying, and of communicating, and of hearing, and of reading, that the reconciled perfon hath, which, the reft of the world know not. There is that advantage likewife that waits upon the reconciled perfbn, namely, He is the ‘pcrfon that can do duties mod: diligently,' that can do duties mod: divinely, that can do duties mod: belie vingly, and can do duties moft humbly, and can do duties mod: tenderly. Would ye know the conftant Chriftian in the exercife of duties? it is the Chriftian that lives within fight of his reconciliation: Would ye know the Chriftian that can pray with ' moft humility? it is the Chriftian that lives within fight of a reconciled God: Would ye know the Chriftian that can walk mod: tenderly? it is the Chriftian that hath Chrift reconciled always before his eyes. Now, there are fome that may fay, “ Why is t ^cre fo much prefting of this? Are there any that are-not willing to be reconciled to God? ” I will name you feven forts of perfons that are not willing

J 8 Chrijl’s Treaty of ‘Peace

to be reconciled to God 3 and I would defire you to iearch yourielves if ye be among them or not.

Firft, Such as will never quit their idols 3 thele are tney that are not willing to be reconciled to God: For yemiift vent your willingnels in this, in quitting the [even abominations of your heart. The idol* mull: be pur out, before Chrift come in. Doth not your holding fait your idols between yout brealfs fpeak that ye are not willing to be reconciled to God? and are not many l'uch here? are there not many who hold f aft deceit, and refufe to return.

A fecond lort of perlons, that are unwilling to be reconciled to God, are the perlons that trull upon their own righteoufnels 3 luch are mentioned in Rom. x. Going about to eftablijh their oven righteoufnefs y they have not fubmitted themfelves to the rightcouft nejs of God. As long as ye come not this length, to cry out, All my righteoufnefs is as ft thy rags y this lpeaks 3 e are not willing to be reconciled to God 5 till once ye come to this, to acknowledge yc have nothing to commend you to Chrift, ye are never perions willing to be reconciled to God.

A third lort of perlons, that are not willing to be reconciled to God, are the perlons that delight in ignorance and eftrangement from God, who deftre not the knowledge of his ways. Are there not many who never received Chrift in their minds? therefore they cannot receive him in their heart. Know it, Chrift muft lodge in your light before he can lodge in your heart: Can ye love him whom ye know, not? can ye admit of him, when ye did never underftand who he is? Ye that delight in your ignorance, that are ftrangers to the deep myfteries of the knowledge of God, ye are perfons that declare ye will not be reconciled to him.

A fourth fort of perfons, that defire not to be

reconciled to God, are thefe that dwell with contentment upon their refolutions and convictions, as tho* that were fufKcient religion $ thefe are perlons that defire not to be reconciled to God. There are feme that think they cannot want peace with God, becaufe they want peace with their conscience. Some do fuppofe, becaule they are at variance with their conicience, therefore they are at, peace with God $ and they build upon that. Some think they are reconciled to God, becaule of their refolutions and purpoies. Bl\ know it, a man may win the length of convictions, a man may win the length of refolutions, and yet be- a perlbn unwilling to be reconciled to God.

A fifth fort of perlons, that are unwilling to be reconciled to God, are thefe that would take Chrift as a Saviour, but not as a King 3 that would take falvation from Chrift, but would not 4 take commandments from him: Hence is that word, Luke xix. 27. We will not have this man to rei^n over us. It is not faid, We will not have this man to lave us 5 but, We will not have this man to be a ruler over us. Ye muft take whole Chrift, if at all yc ■ think to be reconciled to him. And do not the difputings of his commandments fpeak this, that ye are not willing to be reconciled to God? That is a ftrange word, • John xv. 14. Ye are my friends, if ye do whatfoever I command you 5 as if Chrift had laid, Ye would teftify your friend/hip to me by ■ giving a general obedience to all my commandments* A fixth fort of perfons, that defire not to be reconciled to God, are thole that were never convinced of their enmity. Are there not feme here that never fat down one hour to mourn under the conviction of the enmity they had againft God? and this preaches, ye defire not to be reconciled with God.

►

*

so Chaffs 'Treaty of Teace

A feventh fort of perfons, that defire not to be reconciled to God, are thole that never took pains to keep any of the impreffions of God conftant upon their Ipirits. There is a threefold imprefiion that is communicated by God unto a hypocrite, the not keeping of which proves him to be fuch a one. Sometimes the holy Ghofl will mgrave impreffions of lorrow for fin upon a hypocrite, fometimes the holy Ghofi will ingrave impreffions of delight in duty upon a hypocrite, fometimes the holyGhoft will ingrave impreffions of love to Jelus Chrifl upon a hypocrite’s heart: And this is that which preaches his unwillingnefs to take Chrifl, he knows not what it is to entertain any of thefe three.

Now, what fhall I lay unto him that lent me? Alas! there are many of us that are here, the fliew of whole countenance fays, We will not be reconciled unto God. O fhall precious Chrifl go away to-day without one heart to embrace him? Shall it be told upon the mountains of Jfrael \ that Chrifl was here to-day fuiting our hearts, and there was none among us that would fall in love with him? Have ye leen him to-day, and have ye defired to be reconciled unto him to-day? I fhall fay but thefe five things, and dole. The firft is this, There are many called, but there are few chofen. I may lay, without breach of charity, that there are fome hundreds here to-day, that have been invited in the nam'e and authority of the Matter of this precious goipel to be reconciled to him; and I could wifli there were one among every twenty here that has been content to take him. May we not quellion this. Whether we fhall call Chrifl precious or undervalued? We mufl even put them both together, and lay, O precious but undervalued Chrifl, pardon our High tings of thee, idly, I would fay this to

you

with Shiners. ai

you. Behold, behold, the day is coming, when Chrift, who now defires to be reconciled unto you, ihall eternally denounce war again you. Ay, know if, Chrift mu ft either be your friend or your foe. There is this, 3 dly, that I would lay, namely. That if all the angels in heaven, and all the laints that are round the throne, were admitted to give you their counfel, if ‘Paul who preached this text were admitted to give you of this place counlel, it would be this, O be reconciled to God. There would not be another advice in heaven given you than this, jBe reconciled to God. qthty 9 I would lay this, Do not the fouls that have entred into the lweet fruition of thefe excellent things that 'attend the periods that $rc reconciled to God, do they not now ling, it is good to be reconciled to God? doth not jdbel now lay, It is good to be reconciled to God? doth not jtiofes now fay, It is good to be reconciled to God? doth not David now lay, It is good to be reconciledtoGod? do not the twelve patriarchs now lay, It is good to be reconciled to God? and do not the twelve apo files lay, It is good to be reconciled to God? and do not all th^t are here, that have tailed of the lweetnefs of reconciliation with God, lay. It is good to be reconciled to God, and to be at peace with him? 5 thly\ I would fay this, There are many that are here to-day, that may queflion if ever God and they were reconciled together, or if ever the covenant of reconciliation between God and them fhall be made up. Q it is fad to die an enemy to Chrifl, it is fad to communicate being an enemy to Chrifl, and it is fad to go over the borders of time being an enemy to Chrifl. O will ye leek to be at peace with him! Now, what fhall I fay? what fhall I fay unto him that lent me? /Shall that 14th of Luke be verified of us, We cannot come>

B 3 have

n Chriffs Treaty of Teace , &c.

have us excised? Shall iomcof you lay, I am building a houfe, I cannot come to Cbrifl $ I have mar - wd ^ wife, I cannot come to Chrift.$ 1 have bought a plough of oxen, I cannot come to Chrift 5 I muft be taken up with my merchandife y I cannot come to Chrift? Curled be the feet that go away from him $ ye never went lo bleffed a gate. We fhall even leave it at your door, and let this lermon be a heap of witneffes, that here ye were obtefted and invited by all the vertues that are in the face of Chrift, by all the joys of heaven, and by all the love ye owe * to your immortal louls, ye have been defired from the conlideratjon of all thele to be reconciled to God 5 and upon your own peril will it be, if ye fhall not take this precious ambaffage off our hand.

O take him, take him 5 ye had never luch a ble£ fed offer, ye never faw fuch a blefled fight.

SERMON II.

C hr i s t’s Invitation to the heavy

laden.

Mat. xi. 28.

A LL Chrift’s words are fitly fpoken, and are like apples of gold in pictures officer: And, as Solomon ipeaks, a divine fentence in the mouth of the King, how fweetls it! I would in the beginning of this exercife lummon all that are here, to come and wonder, and Hand aftonilh’d. Old men wonder, young men wonder $ old women wonder, young women wonder, at this noble fentence, Come unto me. It is near fix thoufand years fince firft the loft pofterity of Adam did begin to drink of this noble fountain that is opened in the pouf e of fL'avhf and all of them have drunk and fatisfied their thirft, and yet the fountain is as frefh and full to-day as it was at the firft beginning. Are not thele two well met, a full Chrift and an empty finner? are not thele two lweetly met, a fpotlefs Chrift and a finful one, a merciful Chrift and a f elf- deftroying finner? In the verfe preceeding our text, Chrift is declaring to his dilciples, that all things were delivered unto him;

B 4 and

a 4 Chrift s Invitation

and (as it were) having received that inexhauftible fulnels, the next word that he ipeaks is this, O come: As if he would have laid, It is my del’ioht to communicate unto you of that fulneis I have received. I (hall fay that concerning him, Come ye to Chrift whenioever ye will, ye /hall find Chrift above you faith; believe never lo much good in his hand, he fhall always be above you faith: And come to Chrift whenever ye will, ye (hall always find him above your hope 5 hope as much in him as ye will, he /hall always overcome your hope: And, come ye to Chrift whenioever ye will, he /hall always overcome your defire; leek as much from him as ye will, he will always give you more than ye leek. And, come to Chrift whenioever ye will, he fhall always overcome your thoughts; let your thoughts of the precioulnefs of Chrift be elevated to never lb high a pitch, yet, when ye come to Chrift, fight and faith will tell you more than ever ye thought: And, come to Chrift whenfoever ye will he will overcome your nece/Tities; tho’ your neceffities be never fo much, yet there is more in Chrift than will anlwer them all. *

Now, to come to the words we have read; we have thefe three things to be con/idered: 1/, W e have a noble and precious command that is given by Chrift; and it is, Come to me: A commandment that is gilded with love, a command that hath the heart of Chrift in the bolom of it, a command that 3s full of myfteries, a command that hath endlefs riddles of the love of God /hining in it. idly. Ye hav e the perlons that are exhorted to come, and thele aie dll that are weary and heavy laden; or, as the word * may be rendred, all the/e that are under an uni upportable burden, and are weary in purfuit after their

vanity;

to the heavy laden. 25

vanity; and, if they defire to come, let them come. The persons that are invited are moll comprehend ve. Is there none of you that knows your name in this text? is not your name here in this text? is there not a perlon within theie doors that knows their name here? Do not they call you weary? then I am fure they call you heavy laden. There is not a perlon within theie doors but may be call’d one of theie two names. Then I lay. Come. The yl thing in the words are theconliderations by which Chrift preD les the exhortation 5 and we conceive that they are three.

The firft is in that word, Me: As if Chrift would have laid, If there be no other argument to perfwade you to come, let the excellency of the Inviter move you; or as if Chrift would have faid. Come to tranlcendent Me, come to beautiful Me, come to dying Me, come to crucified Me, and come to glorified Me. This is the topick and common place out of which many of our arguments can be drawn to perfwade you to come. I think, in that word Me, in that one word Me, all the rhetorick and oratory of heaven is comprehended. What can entice you to come to him, if not that word Me? come to Me. *

The fecond confideration in the words, to prefs them to come, is this, That he would give them reft. Is there any of you that would have reft today? then come to Chrift. And, by the way, we may take notice of thefe four things from this confideration: The ift is this, The infinite wifdom that fhir.es in Chrift’s chufing of his arguments; he will tnake choice of that argument, to perfwade you to come, that will be moft effe£lual. What argument can perl wade a weary foul to come, more than this of reft? There is a fiweet harmony between our neceflities

3.6 Chrift’ s Invitation

ceflines and Chrift’s arguments. zdly, We may take notice of this from it, That there is not a necetfny in a finner, but there is fomething in Chrift: to aniwer it. Are ye weary? there is a reft to be found in Chrift; arc ye heavy laden? there is reft to be found in Chrift 5 are ye under the wrath of God? there is righteoufnefs to be found in Chrift; want ye holineis? there is fancHfication to be found in Chrift; want ye vifrory over your idols? there is redemption to be found in Chrift; want yc wildom? there is wijdcra to be found in Chrift. Ay, I may lay unto you, If ye have a neceftity that ye cannot lee any thing in Chrift to aniwer it, ye may lay, There islomething in Chrift to aniwer this, tho* I lee it not. 3 dly\ Take notice of this from it, That it argues no frame of fpirit mercenary or legal, to be perl waded to take Chrift becauie of reft. Some perlons think, it is not good to take Chrift for heaven. I lay, It is both good, and commanded, to take Chrift for heaven. This is certain, when firft a Chriftian engages with Chrift, he loves him becaufe of his gifts 5 but, when he is well acquainted with him, he loves his gifts becauie they are Chrift’s: So, firft when a Chriftian engages with Chrift;. he loves Chrift becauie of heaven; but, after fome acquaintance with Chrift, he loves heaven becauie Chrift is there. 4 thly, Take notice of this, That, let perlons purfue after reft never lo much, there is no reft to be found but in Chrift. O weary ones, will ye come and reft upon him who is the Rock of ages?

The third conlideration in the words, to prels perfons to come to Chrift, is the excellency of this?eft: And we conceive it is deicribcd from three things in the words, ift, The freedom of this reft is pointed out; 1 will give you reft. And we conceive

ceive tiiis word is put in, to obviate that ordinary

Chrift, they think they delerve fomething froni

that word Ij I will give you reft. The Giver is moil matchlels and excellent, and muft not the gift be luitable to the Giver? as the man is, lo is his gift. 3 dly, It is deicribed from the perfection and compleatnefs of this reft. The word, that is here rendred reft, imports a compleat foul-latisfying reft. Alas! we may ask, What needs Chrift arguments to perfwade louls to come? is he not himielf an argument? Now, to fpeak a little of the exhortation. Come tome 5 I fliall lpeak a little to thefe five or fix things.

Flrft, I fhall clear that it is the duty of a Chriftian to come to Chrift. Is it not commanded? Song ii. 10. Jrife, my dove, my love, my fair one, and come away. ,And it is commanded, Rev. xxii. 17. t The Spirit and the bride fay, Co?ne. And is it not commanded? Luke xiv. 17. Come, for all things are now ready.

Secondly, We fhall fpeak a little to this, What is imported in this duty to come? And we conceive it imports thele five things $ 1 . It imports, that a Chriftian fhould be apprehenfive of the diftance between Chrift and him before he come. It is impoflible for one to come to Chrift, before they know there is a diftance between Chrift and them. And, 2. This is imported in it, that a Chriftian fhould be a6!ive to overcome, and go over the diftance: This lfke~ wife is imported in that word, Come. 3. This is imported in it, that a Chriftian fhould have feme

28 Ch rift’s Invitation

wife he cannot come: We mutt know Ch rift’s willing, ids anti his iuitablenels to help us, before we can come. 4. This is imported in it, that a Christian fhould turn his back upon all other things befide Chrift, and that he fhould fub’fcribe a bill of divorce unto them, Laflly, This is imported in it, that a Chrift ian fhould make choice of Chrift for making up all his neceftities, all his wants, removing all his fears, lupplyingand ftrengthning all his hopes 5 that it there be any emptinels in things here below, and if there be any imperfections in thylelft thou wilt look to Chrift, and lay, Here is a remedy.

Now that which, thirdly K we fliall ipeak to is, To propole unto you iome objections that hinder per- Ions to come to Chrift. And I may lay by the way. That ofttimes we create objections toourlelves, and

ipm them out of our finful curiofity, when it is not our exercife.

The firft ob]e ff ion of one, why he will not come to Chrift, is this ^ “ O (lays one) I cannot come

to Chrift, for I know not if he will make me “ welcome if I come.”

I would lay but thefe four words unto you that have this obje&ion. 1 y?, I would fay this, Be of good comfort, the Mafter calls you. There is not a temptation that meets you in your way, but ye fhould anlwer it with this, The Mafter calls me. Thus, when ye fet about the duty of doling with Chrift, there come in fomany temptations, tlTat fay, O dare thou clofe with him? Anfwer them with this, The Mafter calleth me. idly, I would lay. Did ye ever know of any that came to Chrift, whom he made not welcome? I have heard of manv exerciles of the faints, and I am lure 1 heard never of this exercife of any, “ I came to Chrift, and he l [ made me not welcome.” And, if there had been

fuch

fuch a thing, it had been an exercife ere now. Did ye ever know a Chriftian under that exerciie, “ I “ came to Chrift, and he made me not welcome?” Did ye ever hear of any that brought up that; bad report? 3 dly y I would fay this, Ye have Chrift’s promife to make you welcome, therefore come.

to the heavy laden.

John vi. 37. Whofoever comes unto me, I will in

nowife cafi him out. There is that, that I il J |

would fay unto you that have this obje&ion, Will

ye try Chrift $ and, if he make you not welcome,

come your way again : O try Chrift,’ whether or no ; j

he will make you welcome $ and, if you perifh,

let your ruin be under his right hand, and even fay <

that word Eft her lpokc, If I pen (h 9 I per ijbj I

will venture upon Chrift. Ay, believe it, I would

fay thefe three words unto you 5 If ye knew Chrift,. j

ye would go tho’ he bade you not j if there were 1

not fuch a commandment in feripture as this, Come* jj j

yet ye would come. Yea, I would fay this unto 1 &!H

you, which may feem ftrange; If ye were acquaint

with the beauty of Chrift, ye would venture upon ^ !

him, tho’ he forbade you. 3 dly\ I would fay this 1

unto you, Venture but upon Chrift, and, if he kill!

you, let your blood be at his feet. Now, I hope

jo Chriji’s Invitation

Think ye any wile perfon would argue this; I am fick, therefore I mull not go to the Pliyfician; I am filthy, therefore i mull not go to the Fountain to • wafh 5 I am under the power of my idols, therefore ' I mull not go to the Redeemer 5 I am under the power of ipiritual death, therefore I mult not go to the Prince ol life? I pray you, whar arguing is this?

Then, 2 dly\ I would lay this unto you that have this objection 5 If ye bematchlels and chief of iinners,

I hope ye will lay that ye have the greatell need of Chrill $ and, if ye can have no other argument to perfwade you, let your very necelfities gain your content.

. There is this, 3 dly, that I would lay unto you 5 How call they you that object this? Do they call you thirfty? then I invite you to come j Ho, every one that is thirfty, come ye to the waters. Or do they call you hungry? then I invite you to come 5 Ho, every one that hungers, come and eat and be full. Do they call you weary? then I lay, Come to him. If they call you heavy laden, (I hope none of you but will aniwer to your names) then come. Yea, more, Have ye a defire to come? then come: Have ye need of Chrill? then come: Have ye a willingnels to embrace him? then come. For any ol thefe three are qualifications good enough, either willingnels, delire, or neceflity. Whoever will, let him come. I am lure, the greatell flnner within thele doors may know his name here. Be^ lieve it, our name is more in this text, than if it had been let down name and firname, Come ye l'uch a perfon unto me.

The third objeslion of lome, why they will not come to Chrill, is this, “O (fays one) I cannot

come to Chrill, for I know not the way how I • “ Ihould couic to Ohrid.”

to the heavy la Jen. 3 1

I would only lay this j He will guide you by his counlel, if once ye come to Ch rift. Come once this length, and he will guide the blind in the way they fhould walk in.

The fourth objection of fome, why they will not come to Chrift, is this 5 “ l cannot walk to Chrift, 4i altho’ I know the way.”

I lay this unto you, Creep to Chrift, if you cannot walk to him. idly^ I would fay this unto you, If ye cannot walk to him, he will carry you in his arms 5 he holds the faints in his right hand. Say no more to Chrift but this, I defire to come, but I cannot walk; and he will carry you. 3 dly\ If ye cannot come to Chtift, and take a grip of him, call a greedy look to Chrift 5 ye may look to him, when ye cannot grip him. And believe it, it is faith to call a look to Chrift when ye cannot take hold of him.

The fifth objettion of lome, why they will not come to Chrift, is this j “ I defire to dole with Chrift, “ but I am not able to exercife fairh upon him.”

I will tell you thele grounds why a perlon that defires to dole with Chrift, yet gets not leave actually to dole with him. And, 1 ft. We let about the duty of believing upon our own ftren.ith j but we mull know this, that it is be that worketb in ui both to will and to do. After ye have gotten a defire to clofe, ye muft depend upon him for ability to dole with him. The id ground why perlons that are willing, yet are not able to dole with Chrift, is this 5 Their apprehensions of Chrift are not iuch as they ought to be. There is nothing that hinders a&ive doling with Chrift fo much as want of luir— able apprehenfions of him. T he 3 d ground o i it is, The willingnels ye have is not deep enough: Therefore, when thou haft lome defires to clofe, and canft not get leave actually to dole with him, go back

$1 -Chrift' s Invitation

and ftrengthen thy willingnds. And, 4 thly, This is the ground of it, that Chriftians may be inftru&ed more in the truth of this, that faith is the gift of God; that tho’ we defire to dole, yet we cannot: However, do not thou quench thy defires. Think ye not, where a purfuing Chrift is, and a defiring hnner is, it will not be long before they fhall meet? Think ye a feeking finner and a ieeking Chrift will be long alunder? Therefore do not quench thy defires to clofe with Chrift.

The ftxth objection of ibme, about the clofing with Chrift, is this; “ 1 would come, but the devil “ will not let me.” You may take in this, “ But “ my own heart will not let me.”

I would mind thee of that word, Jfa. xlix. 24, 25. ^Ihe^ lawful captive Jhcill be delivered, and the prey fmll be taken from the mighty. I defire no more of you but this, that ye wouid make the devil Chrift’s party, and then I hope ere long ye fhall be delivered. If this be the thing that indeed flicks with you, I think Chrift will foon fhew himlelf mighty to Jave; he will give you a proof of this, that ftronger is he that is in you, than he that is in the world.

The Iaft objection of lome, about their coming to Chrift, is this; “ 0,1 would come to Chrift (fay they) but I fear I di/honour him, after my coming, by nay walk ' I fear I bring up a bad report upon Chrift if I come; l fear I turn the grace of God “ into wantonnefs if I come.”

I would lay thefo three words unto you, Mat. vi. 34 * lake no thought for to-morrow, for J'uffic.ient to the day is the evil thereof Do thy duty, and let alone thy fears, idly, I confols, it is as datable for a Chriftian to come to Chrift with fear, as it is to ierve him with foar, or to pray with tear; it is as iuitable to believe in him with fear. 5 dly, If thou

dit

to the heavy laden. 3 3

difhonour Chrift, thou mayft blame thyfelf, fop thou haft many precious things to uphold thee in the day of thy ftraits. However, I fay to that perlon, O clofe: He will once prefenl thee without fpot unto God. O Chriftians, priioners of hope, comforryourfelves with this; Chrift lhall make a blefled count of you all, when he /hall lay that word, Of alt that thou haft given me, 1 have loft none. Is there a perfon in hell to-day, that can fay that Chrift loft them? or is there a perlon in heaven to-day, that dare fay that Chrift hath not found them? Now that which, 4 thly, we would foeak to is this, To perfwade you immediately to dole with Chrift, and without delay to come to him. I charge you in the name of him whofe divine lentence this is; I proteft for this in the name of him who is the noble 'Plant of renown t that is the eternal Wonder of angels 5 . 1 defire you in the name of him that is white and ruddy, the chief among ten thoufand, O come quickly and dole with him. Obey that command, Luke xii. 58. -Agree quickly with thy adverfary while thou art inf the way $ and that, Luke xiv. 17. All things are ready * therefore come, or (a$ the word may be rendered) therefore come quickly.

There are thefe fix confiderations to perfwade you to come quickly to Chrift. The firft is this. Now is the feafon and appointed time of coming, therefore £ome. . Know ye not that word of Solomon's, Every thing is beautiful in its feafon? Now, this is the fealbn of doling with Chrift, therefore come. Is not this the fealbn and appointed time? therefore do not delay. The fecond confideration is this, Every call and invitation of God unto you, to clofe with Chrift, is ho doubt the thing that fhould perfwade you immediately to come 5 and this is the call ft*om heaven to you to-day, Q come. And what do ye anfwer *

C will

34 Chrift' s Imitation

will ye ftay away? The third confideration, to per* fwade you to come prefently, is this ^ Every hour's delay of coming to Chrift is an affront done to him. How many pcribns will be here to-day, that will affront Chrift, and tread him under foot? O fhall this be reported in heaven concerning any that is here to-day, The congregation of Gla/gow hath trode Chrift underfoot? /hall this be reported concerning you? O will every one of you ask at yourfclves. Shall it be 1 ? /hall it be I that /hall be the ground of that report in heaven? The fourth con/ideration, to perlwade you to come immediately andpreiently to Chrift, is, There is not a refufal that ye give to Chrift, but it is as a fword piercing his bowels: And is there a perfbn fo cruel here to-day, as to thruft a fpear into the fide of precious Chrift? is there any of you io cruel as to do this? Ay, be lure of this, if ye refufe him, ye will thruft a /'word into his fide: There is not a preaching ye hear, but it is (if /o I may ipeak with reverence of his Majefty) Chrift fitting down upon his knees, beleeching you, laying, O man, or O worrvan, be friends witn me 5 and dare ye refule Chrift, when he fits down upon his knees intreating you? I think, the very words that he fpeaks /hould make you to wonder. O fhall Chrift be lent away to-day, not having the conlent of any? There is this con/ideration like wile, to perlwade you prefently to •corner There is not one hour’s delay of coming, but it makes you more unfit to come. 1 fay, Be who you will, that will not come to-day, you /hall be more unfit to-morrow $ therefore delay not the time. Are there not l’ome of you laying, Now 1 may fpend ten years yet in following my idols, and then I will come? I lay unto thee, Boaft not of to-morroWy for thou knoweft not what a day may bring forth. It is like, the perfon that delays his doling with

Chrift, fiiall' never get leave to dole with him. The laft confideration, to prefs you immediately to dole with Chrift, is this 5 (I hope I may lay it without preemption) Heaven is waiting for you to come. What will ye anlwcr to this defire this morning. Come to Chrift? One of thelefour things I muft anfwerto Chrift to-day 5 and which of them /hall I an** Iwer? Either I muft anlwcr this to-day, I came to Glafgow, and they would not receive me: And are ye willing that this (hall be the report concerning you? would not you be lorry to have this reported of you to Chrift? Or this muft be the report that I mult carry back, I know not what to lay or them; I have no under Handing of their calej I know not whether they will come or ftay away 5 they have taken it to advilement: O will ye take it to advilement, whether or not ye /hall come to Chrift? I may lay to you, Yc Ihould not take it to advilement $ where there is no choice* there fhould be no deliberation at all: And therefore come, and take Chrift blindly $ he lhali never difappoint your hope. Or this muft be the report that 1 muft carry back to Chrift, T by people Jhall be willing in the day of thy power j this muft be the report, l*he "Bride hath made herfelf ready 5 this muft be the report, Come Lord Jelus, for they defire to come to thee. Now, which of the/e /hall be the report in heaven concerning you to-day? O will ye not be perfwaded to come? will ye make heaven to rejoice to-day? or will ye think of the matter, and /peak your minds? or will ye make the the heart of Chrift fad to-day?

I /hall yet, to feal up this upon you, propofe thefe conliderations further to move you to come.

The frit confideration is this, All things are ready $ therefore come, and ftay not away. Ofhall Chrift open the market of grace, and there not be a

C 1 perfop

36 thrifts imitation

perfon coming to buy? Think ye it not lad that’ Chrift fhould go *out at our church-doors to-day, weeping as he goes, and faying, l came unto them, and there was none that would receive me, and there was none that would give me their heart? All things are ready: VV'hat wouldft thou have that is not ready? The contra£f is ready, the contract is fubfcribed by the blood of Chrift, that is ready $ heaven is ready, preparation is ready, all things are ready, but thy content. O will ye put to your name! Shall this be returned to Chrift? for this is indeed the contra£f, and not one name put to it. Are ye ready? are ye ready? If ye be, then come?iway $ and if ye be not, then come away 5 do not ftay, clofe with him.

A fecond confideration, to perfwade you to clofe, is this 5 Ye fhall find reft in Chrift. There is a five-fold reft that ye fhall find in Chrift: ift, Ye fhall find reft to your confidences in Chrift 3 all the challenges that troubled thee before, thou fhalt get them anfwered in Chrift. Is there a challenge in thy confidence? O loul, if thou come to Chrift, thou Ihaft find an anfwer to it. Would ye have reft to your confidences? then come you to Chrift* zdly> Would ye have reft to your defires? then come to Chrift. As long as ye are ftrangers to Chrift, you defires are divided among many different obje&s 5 but, if once ye would come to Chtift, your defires fhould be fixed and terminated upon one divine and moft precious Object. 3 dly y If ye will come to Chrift, ye fhall have reft for your love. Now it is pitched upon many different obje&s 3 but, if ye would once come to Chrift, your love fhould have one moft lovely and precious Obje< 51 . 3 dly. If ye would tome to Chrift, ye fhould have reft to your hope. Ofttimes ye place your hope in ftuch a thing, in the

to the heavy laden. 3/

Enjoyment of which there is no latisfaclion to an immortal foul$ but, if once ye would come to Chrift, ye fhould find a fu i table Objeft to place your hope upon. 5 thly. If ye would come to Chrift, ye fhould find an eternal reft 5 therefore come away.

I think, men and angels cannot tell what this reft that is to be found in Chrift is. I would even fay that word unto you, which that woman {poke,- John iv. 29. Come and behold a man that hath told me all things that ever I did. I fay unto thee. Come and behold a man that will give unto thee everlafting reft.

. A third confideration, to perfwade you to come to Chrift, is this 5 Is it poffible for thee to relifh any of the precious things of Chrift before thou come? This is clear in that word, Song ii. 3. ./ fat under his Jhado-w, that is the exercile of faith: And immediately it is fubjoined, and his fruit was fweet to my tafle. Heaven will be fweet after your coming to Chrift, lanclification will be lweet after your coming to Chrift, duties will be fweet after - your coming to Chrift. There is a great fault among Chriftians, that I would reprove by the way, and it is this 5 Many r r us are much more taken up in defiring death, than in defiring heaven. Let a Chriftian fearch his own bolom, and he will find ten defires for death, when he will not find one for heaven. What is the realon of this? it is becaufe it is not fo much for our hope, as for our reftlefs anxiety, that we defire: And I think, a defire of death, that hath anxiety for its mother, hath not a defire of heaven as the end of it j I never love a defire of death, that hath not love as the principle of it.

A fourth confideration, to perfwade you to come Chrift, is thi$j Would ye have your purluit

C 3 after

after the world exceedingly quenched? then come to Chrift. This is clear, John vi. 34. He that tomes to me Jhall no more hunger, and he that believes in me Jhall no more thirft. This is a part of the meaning of it * If ye come to Chrift, your defires fter things here fhall be much abated. • ‘ \

A fifth confideration, to perfwade you to come, is this 5 Chrift will make you welcome, and what.' can ye get more? he will make you welcome if ye come. If fo I may Ipeak, there are four times when " Chrift doth make one welcome. 1 Jl y When they come out of the eftate of nature, and are tranflated to the kingdom of Chrift, then Chrift fpeaks that word to them, Welcome ftranger. I lay, Come to Chrift, he will make you welcome, idly. When a' Chriftian is recovering from his apoftatizing ftate and declining condition, when he begins to come home again, he will fay unto him, Welcome, O backllider; whither have ye been going? and why did ye depart from me? yet welcome home again. ~dly, Chrift makes one welcome at the feaft of love, when Chrift bids his friends welcome, when he commands them to fit down, and to eat and drink abundantly. 4 thly y When firft they are entred into the poffefiion of heaven, when firft their feet ftand within the gates of the new Jerulalem, then Chrift fays this, Now welcome, my beloved $ O priloners and travellers of hope, welcome. I think, there is none of you but ye know there is fuch a thing as y/c call the courtefy of the city when a ftranger comes to it. O who can tell the courtely of the city that is above! can any tell it? I lhall lay this; Sight, fight, fight, will be the beft commentary upon many of the myfteries of heaven; fight will refolve many things that are now dark riddles. Now, if

' there

to the heavy laden. 3 f

there were no more to perl wade you but this, Chrift will make you welcome, O come away.

A fixth confideration, to provoke you to come, is this 3 Would ye make Chrift to rejoice to-day? then come away. Heaven will wonder at your coming to Chrift, in a manner $ according to that word, Song iii. 6 . Who is this that cometh up out of the wilder nefs! O fhall this be fpoken in heaven of you to-day, Who are theie that are now coming up out of the wilderneis! Shall angels wonder at you to-day? fhall Chrift rejoice at you to-day, when he fhall cry out, Who are thefe coming up out oj the ‘wildernefs like pillars of fmoke?

A feventh confideration, to periwade you to come, is this 5 Mortification and heavenly-mindedneis fhall attend you if ye come to Chrift $ ye fhall come up like pillars of fimoke. .

‘ Now, to make all up upon you, I give you this eighth confideration, which is, Come to Chrift, and ye fhall get heaven $ what think ye of that? Come to Chrift, and ye fhall get righteouinefs} what think ye of that? Come to Chrift, and ye fhall get fan&ification? what think ye of that? Come to Chrift, and ye fhall get adoption 3 what think ye of that? But why fhould I ipeak? Come to Chrift, and ye fhall get himfelf$ and, when ye get himielf, ye get all: Come to him, and ye fhall get himielf. I think, if we fhould fpeak till night, we fhould be forced to dole up all with this, Come to Chrift, and ye fhall get himielf. * .

Now I would ask at you, Are ye ready? O what fhall 1 report to Chrift! Believe it, I may fay, heaven is waiting for your return. Now, would not you think fhame to have a bad report carried to heaven concerning you? Is there none of you that will give me an anfwer? what fhall I report concerning

C 4 you.

you, and you, and you? what fhall I report con** cerning you? have ye nothing to fay that I fhall report? fhall I have a blank report to give to Chrift? 5 s there none that will give any thing to report? I fhall give you leave to report yourfelves, if this be your defire: O report what were your thoughts when ye were invited to come.

I fhall fhut up all with this 5 O come away; for the day is coming when there fhall not be a word heard in heaven, nor earth, but this word. Corner when the Spirit fhall cry, Come; and the bride fhall cry, Come; and he that hath a ‘third: fhall come, and he that wills fhall come, and when all the weary travellers of hope fhall cry, Corner O blefled Lord Jefus, come. O what a blefled day will it be when heaven fhall cry, Come? and earth fhall cry Come! In a manner, 2) avid when he thought upon that day, c Pfal. xcvi. ult. (He in the former verfes had fummoned all the hills, beafis of the field, fifi of the fea, gra/s, hail, [now, vapour, ft or my wind, old men, young men, old women, and maids? O come, come all and help me to rejoice. What ails you, David? what is the matter, that you fummon us to help you to rejoice?) I tell you the matter, fays he, Let us rejoice before the Lord $ for he comes, for he comes to judge the earth. David, when he comes to this, mud: call all the creatures to help him to rtjoice. Now, are not thele glad tidings of great joy unto you? The day is coming when there fhall not be a word heard in heaven but this, O come. I w; ould even ask this queftion, W hat a pleafant voice fhall it be when Chrid fhall fpeak that word unto thee, when thou art Handing upon the marches of eternity; udrife, my love, my dove, my fair one, and come away; for, behold, the winter is pajl i and your fummet is come, and tloe

to the heavy laden. 4t

time of the finging of i'uch birds draws near! Now, may not that provoke you to come?

I would lay unto you, Believe it, all in heaven are crying unto you, Come away. Ye have the Fa* ther, the firft Perfon of the blefled Trinity, crying out, O come away, and come up hither; the Son* the lecond Perion, is (as it were) crying out, O come away, and come up hither; the holy Spirit, the third Perfon, is crying out, O come away, and come up hither. Yea, I may fay, angels, if they were admitted tq give you their advice, it would be this, O come away, and come up hither. If all your brethren and lifters that are now round about the throne, if all the fpirits of juft men made perfecf, were admitted to give you their counlei, it would be this. Come away, and come up hither. Ye are furrounded about whh voices that cry out, O come away.

There are fi vethings that cry out unto you, O come

away, come away. Does not the law cry out unto

you, O come away, come away, and take Chrift?

Thele are the two great voices of the law, Deny

yourfelves, and come to Chrift. This is the very

the very great voice of the gofpel, O come away.

This is even all the gofpel, Come away, come away.

5. Does not your neceflity cry out, O come away ?

Is there a neceftity with any perfon here, but it cries

out, O come away, and make ufe of Chrift?

4. Does not the tranl'cendent lovelinefs, the matchlefi

beauty, the overcoming comelinefs that is in the

face of Chrift, cry out, O come away, come away?

Did ye ever iee him? did ye ever fee him? that the

very beholding of him put you to this, O come

away. Do not all the promiles of the everlafting

covenant, dqes not the fweetnels of heaven cry out.

42 Ch rifts Invitation

O come away? Where canft thou look to any thing, but thou meeteft with a voice in it, laying, Ocome away? And will ye delay this precious fummons of Chrift? Now, is there a perfon here that ftiall be marked for no-compearance in heaven to-day, that will not anlwer the requeft of Chrift? I intreat you, as you love your fouls, come away. Now, are you ready, old men, that have ( pent your days in vanity? are you ready, men of fixty years old? are ye ready? O come away and embrace him. Old women, that have fpent the flower of your years, come away. Young women, are ye ready? then come away. Will ye anlwer to your names? I fhall fay this, If ye will come to Chrift when ye are eleven years old, ye fhall be welcomer than if ye come to Chrift when ye arc eighty years old j Chrift loves young religion well; And I fhall give you thele three grounds why Chrift loves young religion well. The firft ground of it is this. Young religion is much to the commendation of Chrift’s grace 5 according to that word, JEph. i. 1 2. That ye might be to the glory of his grace, who firft frufted in Chrifi. Q Glafgow, contend who fhall be the firft: that fhall come to Chrift 5 for ye. fhall be the perfon that fhall get firft leave to put a crown upon his head. And will ye not debate for this honour and prerogative, O fhall I be the perfon that fhall put the crown upon Chrift’s head? Th c feccnd ground, why Chrifi loves young religion belt, is, Becaufo it hath moil temptations. Young pprions have manieft temptations $ and therefore, if. they come over the belly of their temptations, he ioves that well. And, 3 dly, Chrift loves young religion well, becaufo it hath ftrongeft temptations to wreftle with.

Now, I fhall dole with this, O are ye ready? are ye ready? Ay, bdieve it, -heaven is waiting for your

to the heavy laden 45

return. Now, what fay you? what fay you, O GlafgO'iv? I fhall; fay no more but this, 1 know not what to report, except ye give it j but this I fay, I take the Father the firlt Perfon of the Trinity t® witnefs, I take the Son the fecond Perfon of th*r Trinity to witnels, I take the holy Ghoft the third Perfon of the bleljed Trinity to witnefs, I take angels. to witnels, I take all the laints that a*e round about the throne to witnels, I take the rafts of this houfe to witnefs, I take the ftones of the walls of this houfe to witnels, I take your own conferences to witnels, that this day ye have been invited to come to Ghrift: Ay, know it, I fhall be a witnels againft you; tho’ perhaps lome of us may not embrace the call and invitation, yet we may be witnefles notwith (landing, jt would rather that ye would come away. Ay, this Ihould be the prayer of a minifter, Giv$ me children, or elf e I die. Now, will ye be intreated to come away? Ay, know it, if Chrift hath not gained you,' the devil hath gained you. Thefe two Comes have been prelented unto you today 5 Chrift harh prelented his Come unto you today, and the devil hath prelented his Come unto you to-day 5 and which of them, think ye, that ye will obey? It fhall be a dreadful ‘Depart that fhall be fpoken unto you, if you will not come. However, to him that is coming, who will come, and will not tarry $ to hini that can perfwade you t# Come, be praife. *

SER,

The fj>i ritual Marriage.

SERMON III.

Marriage.

Rom. vii. 4.

Wherefore, my brethren, become dead to the law by the body of Chrift, that ye Jhould be married to another, even to him who is raijed from the dead> that we Jhould bring forth fruit unto God.

T would fay unto every perfon that is within thefe. doors, that word which Ehud lpoke to Eglon % I have a mejjage from the Lord unto you: And this is the thing that I am lent for to-day, I am pome to woo to-day in the name of him that is the Prince of heaven, to prelent this defire unto you, that ye would be married to another, even to Chrifl •Jefus, -who was rdifed froifl the dead L I know not if I fhall come fpeed this morning, but I think the matchlels condelcendency of Chrift ought to proyoke you. It is condelcendency in him to behold the things that are in heaven, and the things that &re in earth $ and how much more condelcendency is it in him to love the things that are in heaven, the things that are in earth? and it is yet more

• The fftrttudl Marriage. 4$

Hondefcendency in him to dwell with the things that are in heaven, and the things that are in earth: put - this is the cope-ftone of his condelcendency, that he defires to be married to the things that are in heaven, and the things that are in earth* It is the opinion of the apoftle, that marriage is honourable in dll things; and I am periwaded of this, that in nothing is marriage lo honourable as to be married to precious Chrift. Young women, defire ye to marry? I have a noble Husband to prefent to you, and that is the noble ‘Plant of renown, Jefus Chrift. Widows, defire ye to marry? I have a noble Husband to prefent to you; it is even Jefus Chrift, who was raifed from the dead. I am fure, it is better to marry than to burn after the pleafurcs of a prefent world. In fhort, this is the thing that I have to fpeak to all of you that are within thefe doors $ AY ill ye marry? I am fure he is blejfed that is called to the marriage-fupper of the Lamb; I am fure he is blefled that in the day of his vifitation can get Chrift in his arms, and cry out, He is mine, he is mine.

Now, to come to the words; The apoftle, from the beginning of this chapter to verfe 7. is infilling to prove, that believers are fet free from the law by Jefus Chrift: And he hath been making out this by a familiar refemblance and fimilitude in ver. 2. and 3. which is in fhort this; That for a. wife when her husband is dead, it is lawful for her to marry again. And in ver. 4. he makes application of the fimilitude, and fays to them, Now, Romans, your firft husband is dead; I intreat you come and marry. And, in the verfe we have read, we have thele four things to be confidered;

The noble privilege and advantage that believers have, 1 they are let free from the law* Now, bre~

thren %

The [pritual Marriage, iibren, ye are free from the law. By this is not ffc be underftood that believers are freed from the commanding power of the law, but we conceive it takes in thele three things i And, j. That believers are dead and fet free from the rigour of the law 5 the law is not fo rigorous a mailer as it was before Chrift had abated the rigour of it. 2. That believers are let free from the curie of the law, and are dead to that. 5. That believers are freed from the law as it is an occafion to ftir up fin in 11s thro’ our corruption: ; The law was once a ftirrer-up of fin in us,’ thro’ the fin that dwells in our mortal bodies $ wc are let free from that in the law. The fecond thing in the words is the meritorious caule and fountain from whence this privilege doth flow, which is fet down in thele words, Te are fet free from the law by the body of Chrift, that is, by the fufterings of Chrift $ ye are dead to the law, as Heb. x. 10. doth expound it. The third thing in the words is the noble defign and end that Chrift had before his eyes, in letting believers free from the law, and making them dead to it $ and it was this, T hat they Ihould Jhould be married to another, that is y to him that was raifed from the dead: Which 'in Ihort is this, That they fhould be married to a rifen and glorified Chrift, and Ihould be content to take him, and be married unto him j as if Chrift fhould have laid, 1 have freed you from your former husband, not that you fhould continue in your widowhood, but that ye Ihould be married again. The laft thing in the wprds is the duty that is implied upon and required of them that are married unto Chrift, if hat they Jhould bring forth fruit wit $ God; and they Ihould not be unfruitful nor barrert, but Ihould have a fruitful womb, always bringing forth fruit, :

There

There is only one note that we fhall infift upon in this $ and O that we could perfwade you*to take notice of it! It is this, “ That it is the great defign 4 ‘ of Chrift in many of his works and difpenlations, “ that finners fhould be married unto him, and be “ content to take him for their Husband.” This is clear in the words; We are Jet free from the lav* by the body of Chrijl y that voe Jhould be married t o mother Husband, that is> to him that %t was raifed from the dead.

I tell you nine or ten glorious difpenfations of Chrift, the end of all which is this, that tinners fhould be married to him.

if y What was the end that Chrift came from heaven, from the bofom of the Father? was it not this, that finners fhould be married to him? Wherefore c \ e he from heaven? it was even this, to woo a bride for himfelf. Ay, know it, this was the precious defign of fpotlefs Chrift, when he came out of the bolom of the Father 5 I go to woo a bride to myfelf. And O what a wonder was it, that he that was the only begotten of the Father, that had infinite fulnefs dwelling in him, fhould go but of himfelf to leek any proportionable obje& for his love!

idly, Was it not the great defign of all the fufforings of Chrift? Wherefore was it that Chrift was born of a woman? it was this, that ye may be mar-/ ried unto him. Wherefore was it thar the blefled hands of Chrift were pierced? it was this, that yc might be married to him. Wherefore was it that he was content to put a crown of thorns upon his head? it was even this, that ye might be married unto him. Wherefore was it that he was content to ly in the grave three days and three nights? it was even this, that ye might be coarrkd unto him. I

fay.

The fftritual 'Marrtagd.

fay, There is not a wound that ever Chrift received, there is not a reproach that ever he met with, there is not a buffeting that ever he got, but this is the language of it, O be married to Chrift. Ay, I fay, That it is the great language of all his fuffering$$ O Glafgow, be married to Chrift.

3 dly, Is it not the great end and defign of the golpel, that ye fhould be married to Chrift ? What is the defign of the gofpel? it is even that, Mat * xx ii. 5. Come to the marriage, for all things are ready . We have no more to lay to you but this, Come to the marriage , for all things are ready . The very fubftance of the golpel is comprehended in that one word, Be married to Chrift. And I think, if this work were put by our hand, we have not much more to do 5 O be married to him.

4 thly, It is the great defign and end of Jaw, that ye fhould be married to Chrift. T'he law (fays the apoftle) is our fchoolmafler, to bring us to Chrift . Ay, if ye will conient to what the Jaw bids you do, it is no more but this, Go to Chrift.

5 thly. Is it not the great end and defign of his fending a fettled miniftry among his people, to deliver to you the golpel in one word, O be married to Chrift ! and that is all we have to fay. Wherefore are we here? it is this, that ye fhould be married to Chrift $ and, if ye will not take him, I know not for what ufe we are here. If ye will not make the miniftry among you unprofitable, and if ye will not crofs the defign that Chrift hath in fending us, 1 intreat you be married to him $ and, if this were done, might not we go to our grave in peace, if once ye be content to be married to Chrift ?

6 thly, It is the great end and defign of all the affi&ions and fad dilpeniations that we meet with, G be married to Chrift. There is not a crofs ye

meet

The [fmtual Marriage. • 4p

meet wrth, but this is indeed the voice of it, O come and take Chrift for your Husband 5 and I am fure it is a bleffed bargain. O! will ye take him?

7 My, It is the great end and defign of Chrift’s difcovering to us the vanity and emptinefs of all idols and created contentments befide him. When f he writes vanity upon fuch a crofis, and upon luch a crofs, the great end and defign of it is this, O be married to Chrift. And ye would make this uie of all the difeoveries of the vanity of all your idols, to ftudy to be married to Chrift.

8 tty, ^’hat is the great end and defign of Chrift’s leaving (o many promiles upon record, 16 many great and excellent promiles of the everlaftmg covenant? is jt not this, that ye may be perlwaded to take him, and to marry him ? All the promiles that are’ written in the volume of this book, this is the great voice of them to you to-day, O come and take him and have him.

And, laftly. What is the great end and defign of all the threatnings that are within this book? what is the great end of all the curfes of the book of the covenant? is it not that ye may be chafed to Chrift?

^ Now, I lay unto you, fince there are 16 many things that cry out unto you, Come, come and be married to Chrift, O' will ye ftand ontagamft them a U? Do not your neceftities bid you be married to Chuft? dotn not your milery bid you be married to him? doth not his beauty bid you come and be married to him?

In fpeaking to this more fully, I fhall (peak a little t ) three or four things Ihortly. The firft thing that I fhall fpeak to fhall be this, To propole unto you fome confiderations to prels you to be married to Chrift. O young women, will ye marry? old women, old men, will ye marry? The confideration that I fhall propoie unto you is this, I am periwadcd Chrift fhould outbid all other luiters.

I have this to lay in my Mailer’s name, That Chrift excels all that ever iuited your heart 5 and he excels them all in thele five. 1. He excels them all in his offers. What will the world offer you? what will the idol that courts your heart offer you? I fay, Chrift outbids them all. See, whatever they can bid you, I lhall bid you a thoufand times more: Come therefore away. Is there any of your fuiters that offers you thus, Come and marry me, and I will give you a kingdom? Is there any of your luiters that court your hearts, that can give you luch an offer as this, Come and marry me, and I will give you reft & I defy all the fuiters that ever courted thy heart to propol'e unto thee luch a thing. I tell you how all the fuiters, except Chrift, do court you y they court you as jlmnon courted Paniar, they lull after your heart, and then they will begin and hate you: But O Chrift is not lb. Will ye come and marry? 2. I lay, Chrift exceeds all the fuiters that ever courted your heart in his beauty and excellency: O did ye ever fee luch a a beautiful wooer as Chrift is? had ye ever leen him, ye could not deny to give him an anfwer: Did ye ever fee fuch ‘ a noble wooer as him that is the noble ‘Plant of renown, the Light of the higher houfe, the Rofe of Sharon, and the Lily of the v allies, the eternal Wonder of angels, him that makes heaven to fliine? Now, did ye ever lee fuch a beautiful wooer as Chrift js? 5. Doth not Chrift exceed all the luiters rhat * ever courted your heart, in his right to you? I am fure, Chrift hath a better right to you than all the fuiters that come to you to woo. O will ye not conlent to take him, to whom ye owe yourlelves? 4. Chrift exceeds all the fuiters that ever courted

your :

your'heart, in the eafinefs of the offers and terms that he contents to. What doth he require of you to make up the bargain, but this, O come and content, and it is done? There is nothing that he requires of you but this, that ye would con(ent$ and

0 will ye not content to take him ? 5. Chrift excels all other wooers in his love, and the reality of his qffers. I am perfwaded there is not one wooer that loves you to much as precious Chrift, O will ye take him ? Think ye not it were a pleafant thing for every one of us to cry out, I am married to-day I

I /hall, as a fecond confederation to prefs you to be content to marry Chrift, point out a little to you the vertues of him whom we defire you to marry*

1 defire not, that ye fhould make a blind block of it 5 but I fhall point out Chrift, who is the Suiter today, under thefe j

lft, 1 lay, He that fuits you to-day is a moft excellent Perfon, the eternal Son of God 5 he is God equal with the Father: And is not that a moft excellent Perfon? I wonder that, when Chrift offers himfelf to us, we cry not out, Will ever he, that is white and ruddy, take me that am black as the tents of Kedar? I wonder that we cry not out that word, Jfter whom doth the King of Ifrael purfue? 1 tell you, it is even after you, if ye be content. O how many cries hath Chrift given to us, when we have been running away from' him! How oft hath he laid, O return and take me! and yet we have run away from him, who is the eternal Son of God.

idly. We commend him from this, that he is a moft beautiful and excellent Perfon. He hath no march $ according to that word, Song v. 10. he is white and ruddy, the chief among ten thoufand * And I jay to you, If I could lit down and comrntnu Chrift to you till night, I may dole all my

The fpiritual Marriage.

diicourfe with thcle three words 5 1. I might clofe it with that word, Heb. xi. 32. What pall I fay wore? time would fail me: What fhould I fay more of Chrift? time would fail me 5 yea, I may ia), eternity would fail me in commending him.

2/ We might clofe with that word, Job xxvi. nit. Lo, thefe are but fart of his ways, and how little a portion of him is known ? 3 . We might clofe it with this, O come and lee ; that would bell refolve the queftion. I fay, Will ye come and take the trial ? Believe it, the queen of Sheba pall ftancl in judgment againfi you of this place, for pe came a 1 long journey to hear the wifdom of Solomon 5 and behold, a greater than Solomon is here.

dly, If ye will come and marry Chrift, ye fliall have an excellent dowry and tocher-good. What would ye have? I fliall read four branches of the contract unto you, and ye may judge what to think of the reft by thefe four. The ftrft is that, 1 Cor. iii. 21. Jll things are yours. Is not that a noble article? I lay, Come and be married to Chrift, and all things fliall be yours. What would ye have that is not within this contract? Whether Paul or Cephas, or death, or life, or things prefent, or things to come, all are yours, and ye are ChriJTs. Is not that an excellent article? The leconcl article of the contract that I fliall deflre you to read is that, Rev. xxi. 7. He that overcomes pall inherit all things 3 that is indeed a ftep higher than the laft. I fay, Wouldft thou inherit all things? then come and be" married to Chrift.* What wouldft thou feek? for Chrift hath all things within the contract, and the inheritance of all things. The third article of the con t raft that I (hall declare unto you to-day is that, ‘Pgal. Ixx^civ. 11. this is that which Chrift fliall give: He will give grace ^ is not that much? and

T he fpirituai Marriage . 53

<wtll give glory, is not that much? ay, and no good thing will he withhold from him that walks uprightly. O will ye come and be married to Chrift! he will give grace, and he will give glory, and no good thing will he withhold from you that will be content to take him. The fourth thing of the contrail that I would have you reading is that,

1 Kings iii. 5. And God aid , Ask what I ftrall give thee. He bids bim ask what he will, and he will give it him : As if Chrift would have laid, If there be any thing that is not included in the former articles, I leave a blank in the contract for you to fill up: Ask what you will, and have it. Therefore I defire you to come and be married to Chrift this excellent Husband : And do you think ye will fill up any thing when ye come ? I doubt much if ye will fill up any thing $ however, it i'peaksthis, Chrift is exceeding willing ye fhould be married to hi rtf.

4 tloly\ We would lay this of him that defires you to marry with him, and it is this, That he is exceeding wile j In him dwells all the trea fares of wifdom and knowledge : And is not this a noble argument to perlwade you ?

5thly, There is this that I would fay of him, That he is exceeding rich ; and what would ye have ? He is honourable, he is beautiful, he is wile, and he is rich j and are not all thefe exceeding excellent things to perfwade you ? Is not Chrift Jelus rich, who hath the ends of the earth for his poffef fion ? and is he not rich, that is made the Heir of all things ? I lay unto you, O poor wretches, come and marry this Husband. Is there a perlon here that hath not a plack in pofleflion ? I intreat you come, and be the richeft man or woman in all the world to-day, if ye will come and marry with Chrift. ISIqw, merchants, I have one advice to

54 The fftritual Marriage.

give you 5 (I am lure it is one of the great devices ye plot after, to be rich) O merchants, come] and buy this precious Pearl, and be heirs of all things, and exceeding rich. Is not this a noble advice 7 O merchants, will ye flight this invitation? ye need bring no money with you: I have one of the richeft Jewels to fell to you to-day, if you will but be content to take him $ a Jewel that will eternally make you up. O come and be married to him. Are there not fome of you reduced to great necell fities? O will ye come and take him, and ye fhall be the richefi perlons in the world to-day.

6 thly , We would fay this, to peri wade you to come away, He is one of the lovelieA Husbands that ever ye /hall get. O if Jefus ChriA were known, and if his love were known, we dought not abide away. Ay, I tell you this, If yc knew ChriA, yc would woo him. I inrreat you, women, begin to woo ChriA, for this is not unfuitable.

There is this, 7 thly, that I would fay to commend him unto you, namely, There was never a perfon that law ChriA, but they were forced to be friends with him: I defy the moil deiperate enemy that ever ChriA had, but, if they faw him in his beauty, they /hould be conArained to cry out, What wilt thou have me to do? I tell you what I would have you to do 5 come and be married to ChriA, this is the thing that heaven would have you to do: O come and be married to ChriA. There was never one that faw him, that ever turned his enemy. The firfl fight that perfecuting ‘ 'Paul got of ChriA, made him to cry out that word, Lord, what wilt thou have ms to do?

And, laflly, I would fay this, to commend him. There is not a moving of the tongue in heaven, that

not taken up in commending him. O what are

they

The ffiritual Marriage . 55

they doing in heaven? are they not commending Chrift? And there is not a look in heaven that is not taken up in looking to Chrift. O where are all their eyes fixed that are in heaven? are they not all fixed upon precious Chrift? Yea, I lay, there is not a thought in heaven that is not taken up in thinking upon Chrift, there is not a defire in heaven that is not taken up in defiring Chrift, and there is not one moving of the Foot m heaven that is not taken up in following Chrift: Do not they follow the Lamb whitherjoever he goetlo? and muft not he then be an excel lent Perlon? Now, are ye content to marry him?

The third confideration, to prefs you to come and marry Chrift, is this; Chrift is inviting you today to come and marry him. This is the defire oF heaven, Mat. xxii. 5. Come to the marriage, for all things are ready. Luke xiv. 1 7 . Cc?neJor all things are ready. I Fay, IF there were no other thing to perfwade you to come but only this? that Chrift invites you, will ye not come?

The fourth confideration, to prefs you to come, is this 5 All things are ready. O Glafgow, will ye come away? Chrift is ready, he is waiting for you; your marriage- clothes are ready; will ye come to ‘ the Man, and fay, A marriage-difpofition is ready? will ye come to the marriage? Is there any thing that is. not ready? What can hinder you to come, thatisnot anfwered in this, that all things are ready? Perhaps one will fay, I am not ready, how then are all things ready? I fay to thee, Tell Chrift in earned, that thou art not ready $ and then ye may be ready.

The fifth confideration, to prefs you to come and be married to Chrift, is this; There is a blefifednefs pronounced upon the perlon that will come and take Chrift, Rev. xix. 9. Write, Rleffed are thoje that

are called to the marriage-fupper 0} the Lamb. Not

D 4 cnljr

$6 The fpiritual Marriage .

only the perfons that take, but the perfons that are galled, are pronounced blefled. And lays he, Do not think this is a fancy, thefe are faithful and true flyings of God: .He is certainly blefled, be whom he will, that is content to take Chriif.

Thejfc# confideration, that may provoke you to take that excellent offer that is prelented unto you, is this 5 That if you take him, and confent to the bargain, I affure you in his name ye fhall never repent it. Are there not iome of you, that curie the day that ever ye married fuch a husband? I lay, Come here and marry, and ye fhall bleis the day eternally that ever ye married him: There iliall not a day pais over your head, but ye fhall lay, bBleJfed be the Lord, that gave me counfel, and per- -< fivaded me to marry. I fhall fay no more but this, Repentance iliall be hid from your eyes } if ye be content to take him.

Th efeventh confideration that we would propoie is this 5 O come and take this noble Bridegroom and precious Husband, and <jye fhall have many joyful days in his ‘company: The children of che bridechamber fhall not mourn while the Bridegroom is with them. Would ye fpend your days with joy? would ye go to heaven with delight? O then be married to Chriih

The laft confideration that I would propoie unto you is this; I have this to declare, the confent of the Father is given to the match, the confent of the Son is given to the match, the confent of the holy Ghoft is given to the match; all that is refiing is waiting till ye put to your hand. Hath not the Father lent Chrift once to die, to make up the match? He laid that word, Jfa. ix. Lo you a Son is given, and to you a Child is born. And is not Chriii wil- 3 Lng? 1 hope none will diipute it j he wooes you and

%

The fpmtual Marriage. 57

invites you. And is not the holy GhoTt willing? he is content to feal the contrabl, if you will put to your hand. I (hall only give you a view of Chrifl’s wooing of a foul: ChriH (as it were) Hands without, and he cries, Open to me i my filler, my fpoufe; O come and take me: And he Hands within, and he makes the.foul cry out, Lord, I am content to take thee. So that ChriH is both within and without doors: He is without, crying, Open; and he is within, opening the door: He both iuits us, and moves us to conieht. Now, is not this a noble and excellent draught that is drawn ot him that is the Wooer? I tell you how ChriH courts a foul: Ye know r how the great monarchs of the world woo their queens; they lend their picture by the hand of their ambafladors, to fhew it to the woman whom they defire to marry. I fay, ChriH hath delivered his piclure and pourtraiture to us, to ihew it unto you; and what think ye of him now? for ye may read and lee the beauty of ChriH in this excellent book. What we can lay, and what all the angels in heaven can fay, of him, is contained within the volume of this book; O will ye not fall in love with him!

Now, fecondly, I (hall remove eight or nine objeflions of perlons that are invited to come to be married; and I fhall remove them all, from that excellent place, Hof. n. 19.

The fir ft obje&ion that one hath againfl the marriage is this; “ O (lays one) I think, tho’ I be now “ content to marry ChriH, yet I will break the bar- “ gain ere long, and provoke him to give me a bill “ of divorcement: I would take him to-day, but “ my heart will be taken with my luHs to-morrow : “ I fhould go our at thele Church-doors with this,

58 The fpiritual Marriage.

“ yet I am afraid I Ihould have another before I “ lleep.”

I lay, Confent once really to take him, and that fhall ftand $ according to that word, / will betrothc thee unto me for ever. Tho’ thou fhouldft play the whore an hundred times, he wiil keep thee in a marriage-ftate, your Husband fhall never give you a bill of divorce. Know ye not that word that Chriffc faid, I hate putting away? I fay, Be whom you will that will content really to-day, the marriage fhall never be broken? I defy’ devils and your own hearts ever to break it, if once it be concluded. Is there any here that will be content to have the knot caft between Chrift and their heart? O for the inviftble knot of love to be caft between you and Chrift! I defy all the hands of men and angels to looie it.

The fecond obje&ion of tome, why they will not come be married, is this * “ I want marriage-clothes li to put on, I want l'uitable apparel for fuch a Hus- “ band: And think ye I can go to Chrift with thefe “ rags, being all polluted with my filthinels.”

That isanf'wered from that word, I will betrot he thee unto me in right eoufnefs and holinefs, to put on thee, to clothe thee with the white robes. Rev. xix. 6 . I lay, Come and be married to Chrift, and he will give thee clothes.

The third objection of fbme is this ^ “ O if I u come and marry Chrift, I commit lb many wrongs, “ and will offend him lo much, that I am lure there

will not be a peaceable day between him and me.”

I fay, That is anlwered from the third branch, He will bet rot he thee in judgment: That is, he knows what we are before he marry us$ and therefore he will be to us as one that knows our frame.

The fourth objection of lbme is this 5 “ Alas!

The fp'tritual Marriage.

“ if I come and marry Chrift, 1 am lure he will u never continue to love me.”

I fay, That is anfwered from that branch of this precious contra ft, Iwillbetrothe thee unto me in lovingkindnefs; I will ref in my love. Altho 5 there be nothing in thee to move to it, yet I will betrothc thee, becauie I will love thee 5 and I will keep the marriage, becauie I delight to have it lb.

The fifth objeftion of lome, why they will not come and be married to Chrift, is this; “ Alas (lay <c they) what /hall I do? how /hall I look him in “ the face, I grieve his holy Spirit fo much? what “ /hall I do, when I play the harlot with many “ lovers? what lhall I do, when I love a reward “ under every green tree? ”

The fmh objeftion of lbme is this, “ Alas! if I u be now content to take Chrift: and to marry him, “ I am fure I will never keep my purpoie; and “ think ye that Chrift will keep his purpoie? Chrift: “ contents to take me, and 1 confent to take him; “ but w'hatif I break the marriage? will not Chrift “ break alio?”

I fay, No, he will never break; there /hall not be an article in the contract, but in his own time it /hall be accompli fhed.

“ Now, fays one, I think ye have indeed an- “ /wered all the former objections; but there is one, “ I doubt much if ye will anfwer it, and it is this; “ I cannot get my heart up to the bargain.”

I lay, That is anfwered from that branch of the Contract, yfnd thou fhalt know the Lord; that is, .And thou /halt believe on the Lord; knowledge in /capture oftimes pafiing for faith. Thou canft not

cot*-

60 The fpiritual Marriage.

content to take him; thou haft a promile that thoy fhalt take him, and believe and content. Now, if ye lay that is not clear enough, there is a place, Hof. ii. 1 6: that does clear it, ! Thou palt call me Ilhi, arid palt call me no more Baali; for I will take the names of Baalim out of their mouth, and they pall be no more named by their names 5 but thou palt call me Ifhi, that is, my husband: So that thy content is within the bolom of the cont^ad. I think there is a gracious and pleafant emphafts in that word, 1 will betrothe thee unto me; that is, If thou wilt not content to take me, yet I will betrothe thee unto me; the work mu ft depend upon me. Now, how do they call you? is not your name Deflate, and is not your name Forfaken? O come and take Chrift, and that promile fhall be made out, If a. lxii. 4. thou palt no more be termed ‘Defolate, nor thy land Forfaken; but thou pall be called Hephziba, and thy land Beulah; for the Lord delights in thee, and thy land pall be married: That is, Thy name fhall be married to the Lord, thy name fhall be Hephziba, that ^is, the Lord's delight. Is not that a gJ-ohous name? t) will ye change your name? O will ye change your name? Would ye not be content to be called a queen? I fay, Come and marry Chrift, and ye lhall be fuch. I fhall only allude to that word which David Ipoke, ‘think ye it a final l thing to be the king's fon-in-ld'iv? and I lay, Glafgow, thinkeft thou it a fmall thing to be a daughter-in-law to the King pi heaven? He hath lent his Son to you, and will ye not take him?

Now, I lhall only fpeak a little to thele things, and dole. If ye come and be married to Chrift, there are thele things that are required of you as your duty when ye are married. s ' Firfiy If ye take him for your Husband, I hope

ye will think.it luitable that ye love him. Is it not a command, that wives fhould love their husbands? ISJoV, if ye be married to Chrift, ye muft love him.

The fecond thing that is required of you, if ye be content to take him, is. this; Chrift muft be the covering of your eyes, if ye marry him 5 according to that word, Gen. xx., 1 6. Let him be the covering of your eyes. I lay, when I prels that Chrift fhould be the covering of your eyes, I prels theie two 5 if. That ye fhould carry about with you the mark of your married ftate, that ye may tell every-body ye are a married perlon $ yea, ye fhould anfwer all your temptations wich this, I am married, idly. That Chrift fhould be the covering of thy eyes, it is this in flhort, that your eyes ihould be doled from beholding all other objeds but Chrift $ he fhould (as it were) be a vail over thine eyes, that thou fhould ft not get leave to lee any other thing.

5 Thirdly 1 If yc be content to come and be married to Chrift, ye muft fubmit yourfelves to your Husband, Eph v. 22. Wives, fubmit yourfelves to your husbandsdn all things There is nothing Chrift bids you do, but ye muft be content to do it.

Fourthly, It is required of you, that ye muft make a compleat rdignation of yourfelves over unto him 5. according to that word, 1 Cor. vii. 4. fhe wife hath not power over her own body, but the husband. If thou be content to take Chrift, thou muft make a rdignation of thylelf unto him.

Fifthly, If ye come and be married to Chrift, thou muft endeavour to pleafe thy husband in all things. Thou fhouldft have this as the feope, how to pleafe thy precious Husband Chrift, 1 Cor. vii. 34. fhS wife (fays he) takes care to pleafe her husband.

And, lafily. If ye come home to be married t<* Chrift, ye muft bring forth fruit unto your Husband 5. . this

6 a The [ft ritual Marriage.

this is the marriage-duty that is let down in the text: Ye mud be a fruitful branch by the Jides of the houfe, always bringing forth fruit. And I /hall add this. If ye come home and be married to Chrid, ye mud reverence him. Eph. v. 33. it is a duty impoled upon wives, that they reverence their husbands. Now, are ye content to be married to this excellent Hufband, all of you that are here? ask at yourielves if ye be minded to marry. There are only five reports ye can give to Chrid 5 and which of them will ye gp/e? iff Is there any perlon here that will give Chrid' th is aniwer, I have married a wife, I cannot come? W ill ye give this report to Chrid, I am married? Whom have ye married? I have married the world," I cannot come. I lay, Curled be the perlon that hath done lb. But I lay unto you, Will ye break the marriage, and come and marry Chrid. The fecond report and anfwer, that /hall be given, is that, Rev. xix. 7. The bride hath made hcrfelf ready. Shall this report be rendered concerning you, The bride hath maAe herfelf ready? Are ye indeed ready? O would wc not make a lie concerning you, if we ihould report this, The bride hath made, herfelf ready? Or, /hall this be the anfwer we /hall take to him. Mat. xxii. 5. that, when ye are invited to the marriage, ye will make light of it, ye will reje& this precious offer? O dial! it be told, that Chrid came to woo you to-day, and there was never a perlbn that would give him their heart? /hall Chrid go away to-day, not having a wife more than before?^ O who will be lb blefled as to give Chrid their neart! 4 thly\ There is this report that lbme will give, even that which foajh returned to Mmawah, 2 Kings xiv. 9, 10. The thiftle that was in Lebanon fent to the cedar in Lebanon, faying Give 'me thy daughter to my fon to wife 5 and, Tarry a

home ,

The fpritual Marriage. 6 3

home, or return back. O fhall this be your anfwer? O /ball ye defire Chrilb to rerurn back? Or, 5 thly\ Shall there be inch a per/on here as will give this anlwer, I intend to take him upon adviiement? But fhould the dull of his feet advife? I intreat you ad vile not, nor delay. I may fay to "you, Bcbold y the 'Bridegroom comes unto you, O Gla/gow $ go forth to meet him. Yea, more, he is among you 5 will ye go and lee him? Is there not one that will give this noble Husband one fight? Chrift is begging marriage with you upon his knees, faying to every one that is here, Will ye take me? I lay, If there be nothing that can perlwade you to take him, will ye take him becaufe he is importunate? Ye know it was forbidden for the priefls under the law to take four forts of women to wife, as is clear from Lev. xxi. 14. 1/?, He was not to marry a widow.

Yet I fay, Chrift is our high Prieft, and he defires to marry widows. Your firft husband is dead, ye are widows 3 will ye come and marry Chrift? Tho’ he be indeed the glorious high Prieft, yet he is content to marry widows $ will ye come away? zdly\ The priefts under the law were forbidden to marry divorced women. Ye are divorced, vet he is content to take you y will ye come and take him? yUy y They were forbidden to marry perfons that were condemned. Now I fay to you the greateft atheift and ftranger to God, I intreat you, and obteft you to be married to Chrift. O profane perions, will ye take him $ lay afide your profanity, and come away, and be content to take this glorious Husband $ this glorious high Prieft will be content to marry con^ demncd perions. 4 My y The priefts under the law were forbidden to marry harlots. Now, have ye not played the harlot with many lovers many times? yet return unto ir?e, faith the Lord. Have yc not

64 The Jp irttual Marriage.

played the harlot under every green tree? yet be married unto me, faith Chrifl. Now, fhall I go- away, and will ye not marry? I intreat you, think of it. O, if ye knew this excellent One that defires you to marry, ye would certainly marry, and be content to take him. If ye will be married to Chrift, ye fhall have much communion with him; if ye will be married to Chrifl, ye /hall have much union with him; if ye will be married to Chrifl, ye (hall have much of his fecrets; if ye will be married to Chcift, ye (hall have much of his love, and ye fhall have much of his company if ye be married to Chrifl, and ye fhall have many tokens of his love, which are indeed better than wine; and, if ye be * married to Chrifl, he fhall take on all your debt. What are ye owing? Is there a perfon here that is not a dyvour to the juflice of God? will ye come 2nd marrv Chrifl, and he fhall take one vourdebt? lince it is the law of nations that the husband takes on the debt of the wife. I fay, Come and take fpotlefs Chrifl to your Husband, and he fhall take on your debt. I am fure, ye have nothing to give Chrifl, and he defires nothing of you, but that you come and be content to take him. Now fpeak your mi nd r; ; and W’hat will ye fay? I would have you,

0 flighters of this blcfied gofpel, thinking upon that word, Job xxxi. 14. What will ye do when he rifes ? and what will ye anfwer when he vijits you ?

1 would pole your confidences to-day, What will ye anfwer to Chrifl when he riles up, and asks that queflion at you, What ail’d you at me, that ye would ' not take me? And have ye any thing to fay why ye would not take him? have N ye any thing to objcfl againfl him ? Now I fhall leave it all with this; Would ye make Chrifl to rejoice ? then, I fay, be. betrothed unto him 5 for the day of his efpoufals is

the

•

^he Jpi ritual Marriage* 6z

the day cf the gladnefs bf his heart. Song iii. uk. Would je have eternal fellowlhip with him"? then I intreat you to be married unto him. Young women do ye not delire to marry? I delire you, then, marry this precious Husband. I leave it with you; it is he that muft perl'wade you once to enter into this blefled contract of marriage; it is he that muft Hand within, and move you to confentto take him. Is it not a blefled bargain? is your heart moving and leaping within you after it? Now, to him that can perfwade you once to enter into this blefled married eftate, we delire to give praile. ,

SERMON IV. *

Believers are the Friends of God.

Aid Abraham was called the friend

of Clod.

ff* Jhall be done to the perfon whom the King will delight to honour? He {hall be admitted to this precious bond of relation, to be *' p-tend of God. There is an evil under the fun, and a is common among men, that they talk much of tlietr pedigree, of their defcent and alliance 5 which is but a poor boafting indeed, and a difputing about eniUefs genealogies, as the apoftle fpeaks: But, if

. Preached before t{jc Adminiftrationof the Lord’s Suppeo- •

66 Believers are

they would allow themlelves to confider, they would ice all men fprung from one common root, and that ere long death the king of terrors will cut off all thefe diftin&ions, of high and low, of great and fmall, of rich and poor. But the perfon who indeed hath relation to God, and may call himfelf the friend of the moft High, he is truly a perlon that may boaft of his relation, and fay that he hath defended from a royal Prince. It was the bleftednels of man, in his primitive eftate, to have a bleflcd knot of fr lend /hip made up between him and God; but he,' 'by realon of his pride, broke that knot: And we are bound to precious Chrift, whole name is ‘Prudence, and who hath found out t he knowledge of many witty inventions, that he hath found our the precious way of making the blefted and more durable knot of friend/liip between God and us. There is nothing men do that advances them fo much as this, to be a friend of God‘ $ yet I know, there is nothing in the world lels eftcemed than to be a friend of God. I would only fay this unto you that are profeffors. Doth hot your converfation, doth not your communicating, doth not your praying, fpeak that ye are not friends of God? What if Chrift fhould come • unto you to-day, and fay. Behold the wounds that I have received in the hoiife rf my friends? if Chrift fliould prelent that challenge unto ns, which jlbfa-, lorn prelented to Hujhai, Is this thy kindnefs thou ftieweft unto thy friend? what would we anfver when we were lo reproved? Ihould wc not Hand fpcechleis before him, having nothing to anfwer?

Now, to come to the words we have read $ the apoftle James, from the 14th verfe of this chapter to the dole, is difputing much againft a painted, a counterfeit and dead faith, a faith that hath not the handmaid of works waiting upon it 5 and, after he

hath

the Fr tends of God* Hyf

n&th lpokcn to this, he doth, in the verfe tve hav<£ read, iimi up two great advantages that attend the Chriltian whole faith is attended with works. The firft advantage is, That liieh a Chriflian hath the righreoufnefs of Chrift imputed to him: That Chriflian is ihe wonder fpoken ofj Rev. x ii. t. he is tloWed with the Jim, having the moon under lots feet > and twelve liars upon his head. Ay, that Chrift ian that is in the exercife of his working faith, is the Chnftian that is clothed with the/e excellent robes the righteouinefs of Chrift j he hath not forgotten bis ornaments, nor tor iaken his apparel. The lecond advantage,^ that refults unto the Chrift ian who is in the exercile of a working faith, is this, he becomes the friend of God: He was called the friend of Gods being called, in leripture, pointing out the real being of a thing.

There is only one thing we /hall /peak to from

this precious lentence* and it i$ this, “ That the

“ faints and believers in Chrift are -advanced to a

u matchlds and inconceivable pitch of dignity*

t c even this ftep of dignity, to become friends of

God. ihis name, of being a friend of God, is

given to.Abraham three times in Icripture 5 it is <*iv~

en to him, <2. Chron. xx. 7. Unto Abraham thy friend

for ever; and it is given unto him, Ifa. xli. 8. where

the fame precious ftile is ingraven upon his effigie 5

the third time in this place.

Now’, in /peaking to this, I fhall touch a little on thele three things^

'Firjt, 1 /hall /peak a little to this, That fuch a dignity is attainable as to be a friend of God. And there are theic things that make it out 5 ift. Doth not Uinu s coming into the world, and taking upon him

our nature, fpeak that there is iuch a thina attainable as to be a friend of God? Would ye know what was the great defign of love that ’Ch nit had before his eyes in coming int*:- the world? it was even this, to renew the broken friendship between God and man, the eternal plot of Jove that was laid in heaven from all eternity: This was the great upihot of if, that man, that was afar off. \ might be brought near through the blood of the crofs. Would ye know what did caft the knot of friend fh ip between Chrift and us? it was even his blood. This is clear, Eph. ii. 13, 14, 15. Ay, if Chrift had nor condelcended to die, we Should have lien eternally in a ftate of eft^angement from him. Hence hath he that name, Zech. vi. 13. to be the Counfellor of peace be - tween them both, to be the bl effect jDays-man that laid his hand upon us both. But, idly, This may {peak that it is attainable, namely, That it is the great defign and Icope of this everlafting gofpel, that ye fhould become friends unto God. This is clear, 2 Cor. v. 20. Now we then, as ambajf odors of Chrift, befeech yon to be reconciled unto God. Would ye have the l'ubftance of the golpel in one word, it is this, Be reconciled to God 3 and is there any that will deny l'uch a precious privilege? 3 dly. This fpcaks that it is attainable, to wit, That it is the end of the lacraments, that this friend (hip might be made up and confirmed. *Would ye know what is the great end of the lacrament of the Lord’s {upper? it is even to feal up that blefled contrail of triendfhip between Chrift and a loul./. I tell you thisfto-day, Chrift hath given us the contraT to bring down to you, and we are to defire you to put to your names 3 there is a blank left in the body of it for you to put inwour names: And, if ye would content to it, Chrift would put to his feal. There

the Friends of God.

is this, 4 thly> that fpeaks the attainablenefs of it, namely, That Chrift hath prelcribed the means by which a Chriftian may win to this noble dignity of being a friend of God. This is clear, Jfa. xxvii. 4. Let him take hold of my firength, and make pern \ and he fhall find peace. Would ye know the bell and molt compendious way to be friends of God? it is even this, to take hold of his ftrength to make up this blefled friendfhip. That which, 5 thl)\ fpeaks the attainablenefs of it, is this, That all the defires of a Chriftian, when he is in a right and fpiritual frame, run in this divine chanel, that they may be friends with God. Would ye know what is the great centre where all the lober and fpiritual defires of a Chriftian meet? it is even here, that they may be friends to God. Lafily, This fpeaks the attainablenefs of it, That it is the thing the devil doth molt oppofe and contradict: And doth not this Ipeak there is fuch a dignity attainable, as to be a friend of God? I conceive indeed, there is as much in the very words as may make us to (land ftill and wonder that the duft of his feet fhould become a friend of his. > I would only fay this by the way, Blefled is the foul eternally, ' of whom that word may be faid, 1 Kings iv. 5. (we alluding to it) ' Lind Nathan was the principal officer, and he was the King* s friend. I fay, Blefled is he who is the King’s friend to-day, for he fhall receive thele fbuhcomforting tokens of friendfhip.

Secondly, We would jjropofe unto you theie precious advantages that relult unto a Chriftian by being a friend of God.

A lid the firft advantage that refults unto a Chriftian is this, Ye are the perfons invited to the feaft lp-day*5 and know it, except ye bq friends to God,

yo Believers are

ye fhafl incur condemnation if ye approach to thd fcaft; to-day. This is clear, Song v. i. Eat, O friends; drink, yea, drink abundantly, 0 loved. They are the friends that are invited to eat and drink, ii. 10 . j4rife my love (or, as the word may be rendered, wy friend) and come away.

I do fuppofe there /hall be many here to-day,to whom ©hnft /hall /peak theie three moil lad and moft ter- , rible words 1 ft, There are fome that /hall be here to-day, to whom he /hall fpeak that word, Friend \ tow cameft thou hither? And, if I may lo fpeak,

I never love it when Chrift begins to compliment, to call you friends y when indeed ye are enemies. There is that id word which we tear Chrift fhall ipeak to many to-day, namely, Bet ray eft thou the •Son of?nan with a kifs? % And there are iome, %dly, to whom he fhall fpeak that word to-day, My fawilt ar friend, that did Jit at table with me, he hath lift up his heel againft me. O but it is a dreadful fin to begin and perlecute Chrift when ye are feeing with him, and at his table to lift up your heel againft him! '

In fpeaking to this precious ad vantage, that fr iends only are invited to come 5 1 lhall only fpeak a little to thefe two things; iJJ I fhall Ipeak to thefe fix precious conliderations, to provoke thefe that are friends to come to this feaft.

The*^ conlideration is this; Chrift, who is the great Mafter of the feaft, invites you. We may fay that word to you that are friends, Be of good comforf the Mafter calls you. If you would multiply objections throughout eternity, they may be all angered in this, Chrift invites you. Mat. xxii. 4. ** il ***>& are now ready, come to the feaft.

A fecond conlideration, to move you that are ; fcend$ to come* is this; That all things are ready,

there*

the Friends of God. yi

therefore come. This is Chrift’s own word, Rlat. xxii. 4. All things are ready, therefore come to the marriage. Preparation is ready, faith is ready, mortification is ready, repentance is ready, tendcmels is read y f Chrift is ready, the feaft is ready; therefore come. What objection have you, why ye will not come to the feaft, that is not anfwered in this, All things are ready? what do ye lack, that is not to be found in Chrjft? and what do ye lack, that Chrift is not willing to give? what do ye lack, that Chrift doth not regrete your not imploying him for the having of it?

A third confideration, to provoke you that are friends to come to this feaft of love, is this; That Chrift is exceedingly offended with thefe that ftay away. This is clear, Mat. xxii. 7. when they were invited and would not come, it is laid of the King, He was wroth, Luke xiv. iz, when thefefrhat were bidden to the feaft would not come, it is laid of the King, He was wroth. If ye would not offend precious Chrift to-day, then, friends, do not ftay away. Yea, Chrift vents his wrath in that of Mat, xxii. 7. He Jent forth his armies to defircy tldefe murderers* Ye may ask, What is the realon that perlons that will not come to the feaft are called murderers? I conceive this to be the ground of it, becaufe a Chriftian that is a friend may be guilty of the body andi blood of Chrift by flaying away, as well as he may be guilty of the body and blood of Chrift by coming; yea, he may be almoft as guilty by flaying away, if not altogether, as by coming; ye may crucify Chrift by flaying away, as well as by coming.

A fourth confideration, that may provoke your that are friends of God to come, is this; There is a royal feaft prepared for you. I confeis, there is #ot much here for you who want difcerning eyes of

faith: But a perfon, that is in the precious exerctfe of faith, will be conftrained to cry out, This is a feaft of fat things full of marrow, and of wine on the lees well refined $ it is a glorious feaft, it is a purchafed feaft, it is a dear feaft. I would have you, Chriftians, judging of this feaft by the price that was paid for it 3 and I would have you judging of this feaft by him that is the Mafter of the f feaft, (as the Mafter is, fo will the feaft be) and I would have you judging of the feaft by thefe noble and fpiritual advantages that refult to one that cats this feaft in faith. I "may fay concerning the wine ye are to drink to-day, He that drinks of that wine indeed, Jhatt thirft no more 3 and he that eats cf that bread indeed, fimll hunger no more. Chrift as endeavouring to perlwade us to come, upon this account, that there is a royal feaft prepared for you, ZProv. ix. 2. Afat. xxii. 3, 4.

A fifth confideration, to provoke you that arc friends to come, is this 5 Chrift is fo willing and pleafed that ye ftiould come, that he will not take the ftrft refulal off our hand, Mat. xxii. 3* 4. He fent forth his fervants to call them that were bidden to the wedding, and they would not come 3 and it is fubjoined, Again he fent other fervants, .faying, Go and tell them that were bidden, "Behold, I have prefared my dainties. This is an evidence of Ch rift’s willingnels that ye fhould come to the feaft, that he will not take the firft refufal off your hand.

The lafi confideration, to provoke you that are friends to come up to keep the feaft of tabernacles, and to fit down at his precious table, rs this 5 That there is not much that Chrift doth require of you to come with. There are fome think, there is jo much required of them, that they dare not approach.

I would only ask thefe three queftions of you. \fi

the Triends of God. 73

Q)ueft._ Have you a delire to meet with Chrift? then come. Ho, every one that thirfts, let him come 5 that is fhe rayal proclamation or grace, I fa. iv. 1 . zd Queft. Have ye no money in youf purle? then come. It is moneyleis folk that are invited to this precious market of grace. As long as ye have any money, ye are not fit to come 5 but, when ye want money, ye may come with boldnefs. 3 d Will you come without a price? A Chriftian Bach a price in his hand to buy wifdom, and yet he hath no price. All that is required of you is to come without a price. Do not think to buy Chrift with your preparation, nor with your repentance, nor with 'your tears; you muft come and take Chrift freely, as he is offered unto you.

Kow there is.that, Jecondly, which w>e would {peak to from this, that friends only are invited to come to -this precious feaft $ and it is this: I {hall give you four grounds why only friends are invited to come. .

Th firft ground, why only friends are incited to come, is, There is none that will be welcome but friends. There are lome of us have a friend’s name, but we {hall have a foe’s welcome. Ay, whoever is a ftranger to Chrift, we do in the name of the Mafter of the feaft, and in the name of this Bridegroom, defire him to {lay away that is not a friend to Chrift. Let the perlon that is a ftranger and an enemy to Chrift, let him be Anathema Maran-aiha $ a terrible curie to him if he approach.

The fecond ground, why friends only are invited to come, is this j They only who are friends can entertain Chrift in the banquet of love: There is no body that knows how to entertain a condescending, a feafting Chrift, but only friends - 7 they know how to entertain him, and keep him in the chambers.

The

The third ground, why only friends are invited to come, is, Becaufe there is none that can exercile thefe graces that are luitable to one that would feift with Chrift, but one who is a friend. Can an enemy exerciie the grace of love? and that is a neceffary qualification for one that would come to the table. An enemy cannot exercife the grace of lorrow for offending Chrift, and yet that is a qualification of one that would approach the table of the Lord.

Ijzfily, There is this ground why only friends are invited to come, namely, There is none that is able to diicern the Lord’s body but only friends. As for ftrangers to Chrift, they know him not 5 if the were {landing by them, they would fuppofe he were another thing: It is only friends that can diicern the body and blood of Chrift, therefore they alone are invited to come.

I ihall fay no more to this, but, O friends, rejoice and comfort yourfelves in this, that Chrift is ammd to entertain you to-day $ this table may be to you a door of hope y this table may be to you the valley of dehor, in which ye may ling and rejoice as in the days of youth.

!\ow, there is this fecond advantage that comes to the Chriftian that is a friend of God*, and it is this 5 That perfon /hall have many of the fecrets of God 5 that perfbn, that is a friend to the moft High, is a perfon that fhall be taken in to know thefe deep lccrets of the Lord. This is clear, John xv. 1 5. Henceforth I call you no more fervants, but friends 5 and why? for all that the Father hath revealed unto

Tne, have I?nade known unto you. An‘d that is indeed the very' bond of friendftiip, even communication of lecrets. Job x ix. 19. My inward friends. ]jid abhor me 3 or, as the word is in the original,

the Friends of God. 75

Fie men of my fecrets did abhor me. O Chriftians, and friends to the moft High, comfort yourfelves in this privilege, that ye are admitted to hear his iecrets, and what is indeed his mind. I will tell you fix excellent fecrets that Chrift doth communicate unto his friends.

The firfi is this, Chrift will communicate unto you the Iecrets of your own ftate $ he will let you know whether ye be in the ftate of nature, or in the ftate of grace. There is that excellent lecret of your eternal election, there is the excellent lecret of your having your names written in the book of life, that Chrift will make known to you, TfaL xxv. 14. ‘The fecret of the Lord is with them that fear him; and what is that lecret? and he will reveal to them his covenant. As it were, he will bring forth the eternal decree of love that was paft in their favours from all eternity, and bid them read, c i Prov. iii. 32. The fee ret of the Lord is with the righteous.

A fecotid lecret, that he will communicate to his friends, is this, the lecret of light in unknown truths. So he fpeaks to his dilciples, To you it is given to know the myfterks of the kingdom of God. And that which ‘Paul lays of himlelf, 1 Cor. ii. 16. We have the mind of Chrift. There are many dark and myfterious truths that are hid from theie that are Grangers to God, that Chrift will reveal to his friends $ ay, there are many dark riddles in religion* many myfteries in godlineis, that Chrift will unfold to thole that are his friends.

'Thirdly, There are excellent fecrets of duty that Chrift wiM unfold to his friends 5 he will tell his friends what is the duty of fuch a time, which others will not know. This is clear, 1 Chron.xii. 32. and there were men of Iflachar, that had undemanding

y6 Believers are

of the times, that knew what Ifrael ought to do. A Chriftian that ri a friend of God, when another befide him will not know what is his duty in iuch a cafe, he being a friend to the mod High, will know what is his mind, and where he ought to walk There are many fecret duties that are made known unto the, friends of God, that are not made known to others that are Grangers to him.

There is that fourth great fecrrt that Chrift doth communicate to his friends, even the lecrets of providence $ he will make thefe known unto his friends. Sometimes we meet with erodes, and they are barbarians unto us, 1 peaking in an unknown tongue 5 but Chrift doth oft-times condefcend to give to his friends to hear the Voice of the rod, and who it is that Lath appointed it. T here are lome times wherein there is not a providence, there is not a difpehlat ion that a Chriftian that walks near God meets with, but he can know'the language of it, and what God doth call for from him in it.

Fifthly, Chrift will communicate the fecret of a Chrift ian’s condition to him 5 yea, he will make known to you what fhall be your condition in the world, and how ye (hall go out of it: And fometimes Chrift will make known thefe things that are dark to you in your condition, and give your clearness about them ^ In his light ye / hall fee light.

There is that fmh fecret that Chrift will communicate to His friends, and that is • Sometimes Chrift will reveal to them lecrets concerning the revolutions of kingdoms, and perfons, and" flares 5 yea, fometimes he will communicate thefe to his own. Shall I hide from my friend Abraham? when he was to deftroy Sodom, O, fays God, Shall I keep this from Abraham X And that ftrange and remarakole word, Amos iii. 7* God will do nothing

the Friends of God. yy

tut what he will reveal to bis fervants the prophets: As it were, he is under obligation to make known thele lecrets unto them.

Now Cnriftians, that are friends to God, ye may com.ort yourfelves with this, there are many deep and myfterious things that are made known unto you, that are deep lecrets to the reft of the world: Yea, a Chriftian is living i wGofhen, when the reft of the world are under Egyptian darknefs that may be felt.

The third advantage, that redounds to a foul by being a friend of God, is this $ They may come with boldneis to God, to leek any thing from him. Is God your Friend? then ye may lay, God is my Friend, I may be bold with him. Yea, when ye approach to God in prayer, if ye could introduce it with this, 0 my Friend, ye might pray with much confidence, and boldneis of faith: And when ye go to the table, if ye could be admitted to lay that word to Chrift, 0 my Friend, come along, this might make you to come with boldneis and confidence of faith.

A fourth advantage, that redounds to the Chriftian that is a friend of God, is this 5 He may come to God with confidence of coming Ipeed. If Chrilt be your Friend, ye may go to him with much foulperlwafion of this, that he will deny you nothing. Chrift fpeaks that word to his friends, which Jonathan fpoke to ‘David, t Sam. xx. 4. Whatsoever thy foul defireth, I will even do it for thee. Doth not. Chrift fay that word to his friends, which king Zedekiah ipoke to his fubje&s, Ehe king cannot do any thing qgainjl you? Jer. xxxviii. 5. .0 what can ye ask from your precious Frien l, that he will not give you! did ye ever put your precious Friend to do any thing which be was not willing to conddcend

unto? We may fay that of Chrift which is fafcL fProv. xvjn. ult. There is a friend that ftkkethclofer than a brother. O had ye ever fuch a precious friend as this? I may lay this to you, Ye may even

prophdy good things upon his part, ye may Jin pen much ro his hand. 11

A fifth advantage that refit It? unto a Chriftian from this, thathe is a friend of God, is this; This precious Friend, this matchlefs Friend, he doth Oiarpen and quicken you to duty. O but a fight of our precious Friend, Ohrid, would make us exceeding iwift in the exerctfe of duty! This is clear, ‘Prov. XXVII. 1 7. As iron Jharpens iron, fo a man fharpneth tne countenance of his friend. Would ye know what would make you to go with a divine celerity and fpeedinefs • in the doing of daty? it is even this, a fight of your precious Friend Chrift.

A fixth advantage that refults to a Chriftian from this that he is a friend of God, is this; He hath much conmmunion with God. Would ye know the perfon that dwells much with God? it is he that is a friend of God. Would ye know the perfon that walks much with God? it is the perfon that can have this ingraven upon his forehead, that he is a friend of God. This is clearly imported in that

", ot ’ -™ m °s hi. 4. Can t-ivo ncalk together, except they he agreed? which fpeaks this, that two that are agreed will furely walk much together. David vented his fnendfhip to Sarziilai'm this, 2 Sam. xix. 53. when he defired him to come over with Jertfalem, that he might feed at his table.

° 1 werc a Fr,end ^ you, and ye were a friend i° ,,• ,>' e wou5d walk, much together, ye would dwe I much together. I would only fay rlo is. If ye would be friends to Chrift, ye fhould have much of heart, ye fhould have much of his hand, ye

the Friends of God . yp

fliould have much of his mind. If you would be friends to Chrift, ye fhould haye much of his heart j how fhould his foul breathe after you! and ye fhould have much of his hand, he would help you in all your ftraits 5 and ye fhould have much of his mind, he would communicate to you thefe precious and excellent fecrets that are hid from the reft of the world.

There is this laft advantage that redounds to a Chriftian from his being a friend of God, to wit. That God will give him counfel under all his dark and difficult ftraits: Is there a difficulty that ye are put to? if ye Be a friend of God, he will give you counfel how to carry yourfclf under it, \ Prov. xxvii. 9 - Ointments and perfume rejoice the heart, fo doth the fweetnefs of a man's f riend by hearty counfel. I f ve were a friend to God, ye would fometimes be be conftrained to fing that fong, Weffed be the Lord % that hath given me counfel If once ye were a friend of God, ye might take up this as a ground *6f your hope, Thou wilt guide me by thy counfel, and afterwards bring me to thy glory.

I /Hall add this advantage alfo that redounds unto a Chriftian from his being a friend of God, namely. If he be a friend of God, He will fympathize with you in all the ftraits and anxieties that ye come under. (Prov, xviii. ulr. abundantly clears it$ A man that hath friends muft Jhew himfelf friendly. And is not this the part of a friend, to fympathize with his friend when he is under very anxious and affii£Iin<* difpenfations? Know it, O friends, Chrift is more afflided with our corfles than we are affii£fed with them ourfelves, Zech. il 8. He that toucheth you, toucheth the apple of his eye • Let them but touch the moft tender part of your body? and they touch me tendereft part ©f his body.

So 'Believers are ...

Now that which, thirdly, I would (peak to from this, “ That there is l'uch a precious privilege and “ royal dignity conferred upon Believers as to be “ friends of God,” is this; To propole unto you lome evidences by which ye may know whether or not ye be friends to God, and God a Friend unto you. And I would obteft you, and charge you in the name of the Mailer of the feaft, that, as ye would not hr this your eflate of eflrangement venture upon this feaft of love, you would Iearch yourielves by thefr.

The firft evidence of a friend of God is this, A friend’s love to Ch rift is conftant, according to that remarkable word, Trov. xvii. 17. A friend loves fit All times. If ye be a friend to Chrift, ye will love at all times. There are fome whole love to Chrift is like the love that jhnnon had to Tamar ^ it Jafted but for a very little, and then it was converted into hatred. If ye take your love by firs, it is a lad and fpeaking evidence ye are not a friend of God 5 A friend loves fit all times. I confels, if Chrift fhould come and Iearch and try our love to him, he would prove us not to love at all times: And Chrift will try the reality of your love to him by erodes, he will try it by duties,, and he will try it by mercies. He will try the reality of your love to him by crojfes. As for lome, when Chrift begins to fpeak that word, Take up your cr of s, and follow me $ Chrift and they part at that word, and they never meet again. There are others that Chrift tries the reality of their love in duties. Sometimes Chrift will lay to lome, Go and [acrifce thy fon, thy only (bn, whom thou loveft: And, when they meet with luch a command, Chrift and they part. Now, no doubt, obedience to all the commands of God is an evidence of real love: But there lome who halvetheir obedience to their Friend Chrift. And he will

try the reality of your love by mercies and fweet difpeniations, as it were. He will give abundance of^ things unto thee, that thou mayft be tried whe-

8 a Believers fire

cry forth, I have a refpeSi to all the commandments of God. Try yourlelves by this; if the rebukes of Chrift be lovely, if the lad difpenlations of Chrift be lovely to you, if the commandments of Chrift be lovely unto you, that is an evidence Chrift is your Friend.

Tiie fourth evidence of one that is a friend is this, Ffe is a perfon that will obey all the commandments of God. This is clear, John xv. 14. Te are my friends, if ye do whatfoever I command you. A Chriitian mult be univerfal in his obedience 5 that is a friend to Chrift. There mult not be a duty that a Ghriftian rpcets with, but he muft take it in his arms, and cry out, O good is the word of the Lord. If he will not love the duty for itielf^ yet will he love it becaule it comes from Chrift.

A fifth evidence of one that is a friend to the molt High is this, If Chrift be your Friend, ye will be much in telling him your lecrets. There are lome things that a Chriftian will tell Chrift, which he will' not tell to any in the world 5 nay, I think it were unlawful for us to tell things to our dcareft friends, that we will tell to Chrift 5 he can put the beft conitruclion upon our confeftions, and every thing we can make known to him. Ay, believe it, it offends youi precious Friend, when ye tell him not all your lecrets. i J

Kfmh evidence of one that is a friend of God is this ^ Abfence from Chrift will be your exceeding burden. When Jonathan and avid were to part one from another, they fell upon one another’s neck, and wept y till David exceeded: And when ye and your precious Friend depart one from another, friould ye not weep, and exceed.in it? And believe it, it is a token Chrift was never your Friend, to whom abfence with Chrift was never your burden.

the Triends of God 83

Ay, is not that the kindnels of a friend, to long to lee their ablent friend?

The lafl evidence of one that is a friend of ChrilK and is cnrred into this fweet and precious bond of relation, is this ^ Ye will be taking delight to walk and converie with Chrift. It is laid of David 1 and Jonathan, fheir foul was knit together. If Ghriffc were your Friend, and ye were a friend to him, there: would be nothing lb pleafant unto you as to be walking all along with Chrilt. If Chrift were your Friend, ye would be crying out, Let him ki/s me with the kijfes of hk mouthy for his love is better than wine.

The fourth thing that we would Ipcak to upon this is, To point out to you thelc three remarkable times in which it is of much loul-concernment t* have Chrift our Friend.

And the firft time, when It is of much concernment to have Chrift our Friend, is, when a Chriftian is put under moft fad, anxious and affi i£Hng crofles. It is much of a Chriftian’s concernment to have Chrift his Friend, when he is put to propole his complaint $ Friend and hr other, and kinfman hafl thou purfar from i72e. But yet that foul may comfort idelf with this, Chrift is my Friend. If a Chriftian could lit down and lay, I am reproachedy yet I comfort myfelf with this, Chrift is my Friend $ I am in poverty and ftraits, yet I comfort mylelf with this, Chrift is my Friend 5 I am pojfeffwg nothing y yet I comfort mylelf with this, Chrift is my Friend; I am put to wander in dens and caves of the earthy yet I comfort mylelf with this, Chrift is my Friend j I am put to endure the trial of cruel mocking yet I comfort mylelf with this, Chrift is my Friend.

The fecond time, when it is of much foul-con-

F 2 cernment

86 Believers are

think, there were feme that, at the lafr communion they were at, did contract fomething that, belike, they will not /hake off upon this fide of eternity * Ay, know it, a Chriltian may contrail as much. eftrangement and diltance from Chrift at a fealt of love, as he will make up while he is in this [fide of time: Ye fhall neverwin lb near Chrift again, till ye win up to the higher houfe, if at this feaft of love ye contrail eftrangement with Chrift. Therefore lake keed to your feet, when ye go to fit down with Chrift.

A fecond confideration, that I would propole unto you that are to fit down to feaft with your Friend, is this; O have high thoughts of Chrift in the day of love, and in the day of his feafting with us; have high thoughts of him. Is it not moll unfuitable to hare low thoughts of Chrift in the day of his coronation? is it not unfuitable to have low thoughts of him in the day when he brings us to the banqueting-boufe, and lois banner over us is love? Know it, the perfon that would fell Chrift for thirty pieces of filver, is not a perfon that Ihould approach to the feaft of love: Therefore ftudy to bring your hearts 1 welling with high, ftately and majellick apprehcnfions of the Mailer of the feaft. In a manner, when ye fit down, ye may begin to wonder at the condefcending love of Chrift^ and fpeak that word which Mephibojheth fpoke to David when he was let down at table with the king, What am 3, that I Jhould eat bread with the king’. I think, if we faw him, we would be afraid to approach to* him.

The third confideration, that I would propole to you that would approach to feaft with your Friend, '.3$ this; By all means endeavour to have clearnels

Concerning your intereft in this Friend. Know, that

•

the Friends of God. 87

it Is much of your concernment to be knowing that Chrift Indeed is your Friend. Ye will win to it by the teftimony of the Spirit, or ye will win to it by faith, or ye will win to it by holy reafon, or ye will win to it by fenfe, or ye will win to it by evidences; but, however, be much in requefting the King for this, that ye may lee a fight of your name written in the book of life, before ye come to this precious feaft of love.

A fourth confideration that I would propole to you that are to feaft with your Friend, is this; That you would ftudy not only to have your ftate cleared, but to be in a good and fpiritual frame of fpirit: If yc would fealt with your Friend Chrift to-day, ftudy to have a fpiritual and excellent frame of fipirit. t would only fay this, There are eight forts of frames of fpirit, which if ye come with, Chrift will not regard you, and I would defire ye would examine yourfelves whether ye be under any of thefe frames. There is, ifi, a legal frame of fpirit, that is unfit for eating and drinking with Chrift. I call that a legal frame, a frame not withdrawn from the covenant of works. Some will not truft upon their works, but they will truft upon their duties, and upon their: graces. I fay to that perfon, be* who thou wilt, If thou have a legal frame of fpirit, approach not to Chrift’s table to-day. A fecond frame of lpirit, which Chrift will not regard, is a prefumptuous frame. A Christian that will go about this ordinance upon his own ftrength, that will fit down and. eat and drink with Chrift upon his own ftrength; that is a frame that Chrift will rejed, and fay tot that perlon, Friend, , how cameft thou hither?

There is this frame of fpirit, that wants an errand; that is a frame that Chrift will reje£h Chrift will that queftion at you. What is your errand?

F 4 And,

Believers are

And, if ye be under fuch a frame of fpirit that v<?

O ffi ,Ti There,S> 3 c °nfuied frame

Hence it it "J? 0 * fit (o J the lord’s table.

we tome ovenes , of our own condition before we come There is that fifth frame of fpirit that

of the dav m " fram \ . Is *'* * the work P erced > JnJ t ° T n J 0urn, over h ™ whom we have L m. d e r d ’. jf. th? u h ave an untender and hardned

not be to & ? " evidence this wS

There is thar fivfhf °^ at c full of marrow. <• . o ^nztflxth frame of ipmt that is not lit for

tame <Kb£? ° Th^’, V 30 unmo ified

ye come unto me, fince ve hate me 5 1 , an

me am.,i o'l > e nate me, and have put

me away? The M fort of frame of fpirit that is

we took a quarter of an hour’s more pains to prepare

at other times. There is not any that flight prepa

ration, but it is a fpeaking evidence of their undervaluing of Chrilt. We fliall only name the reft of M;

the conliderations, and dole.

There is thi s fifth confideration that I would propole unto you, and it is this ^ There are many perions that think they are in a luitable frame to partake of this ordinance, and yet no doubt they are in a dclperate frame. There are iome that examine their condition by the letter of the law, and cry out, I am blefled: This was Taul's way, N I am (cries he out) concerning the law biamelefs, and he was alive with the law. They examine their condition by the

letter of the law. Others examine their condition by

the peace of confcience that they have. Some, if they have peace of confcience, think all is well: Some judge of their condition by the bulk of outward duties, as that man, Luke xviii. u, iz. / thank God, I am not like this man ^ I faft twice a week, &c, Some examine their condition by the walk of others 5 and, if they lee themfelves in outward things above them, they lit down, and bleis

5K>. An Exhortation ,

the faints (I: all I go? and, if I call, there is tlor.Q that would anfwer me.

The loft confederation that I would propofe unto you is this j Ye are now invited to come to this lolemn feaf t of love $ know it, that it may be a day of fad remembrance to many r Ay, give me leave to lay it. We look not like fealters with Chrift. I think, if a ltranger, that knows not what we are meeting for to-day, would come in and look to us all round about, he might cry out, There is no communion here to-day. Doth not the fhevo of our countenances teftify againft us? O are there any that have feen the Matter of the feaft to-day? are there any that have beheld the goings of him in the fan&uary?

SERMON V. *

An Exhortation to Perfeverance.

Jude, ver. ai.

Keep yourfehes in the love of God .

T F precious Chrift fhould propofe that queftion to fome of us, which once he did to Teter, Lovefl thou me? 1 l'uppole there are few within thefe doors that could upon folid and fpiritual grounds return i Peter’s anfwer to the queftion, 'hfhou knowefi that J love thee. The grace of love is a royal and ten-

? Preached at a Faft before a Cotnmunioj;

to Ter fever ance. jt

der plant, that cannot well grow in our untender hearts. The loye of many that are within thefe doors is like Jonas' gourd, it fprings up in a night, and perijhes in a night $ our love i s'like the early cloud, and the morning-dew, that quickly doth evani[h:< If fo we may lpeak, in a manner, we love Chrilt to-day, and we hate him to-morrow. I would only iay this to you $ O that the divine and precious excellencies of the grace of love were known, that ye might be provoked not only to purfue after it, but alfo to keep it, when ye have attained to it! The grace of love hath three great queftions which it doth propole $ ill, What wilt thou have me to do? Love defires no more but to have its orders from Chritl, and it will not defpife his commandments. A zd quell ion of the grace of love In a Chriltian is this. What fhall I render to the Lord for all his benefits unto me? Love is a grace that is oft-times put to a nonplus, it cannot tell what It fhould render unto God for all his gifts and precious donations of favour which he hath given. A precious quellion of love is this, Saw ye him whom my foul loves? a quellion not very rife in thefe days 5 which lpeaks that love is dying within us, and drawing towards its grave. Now, tho’ love hath three quellions, yet it hath but one defire, which you will find in fPfal. xxvii. 4. One thing have I defined of the Lord, and that will I fee k after, that I may behold the beauty of the Lord, and enquire after him in his holy temple.

I fhall, before I come to the words, only defire you to take notice of thele two things $ 1 fi. That there are many millakes in fundry CLrillians concerning this noble and excellent grace of love: There is nothing we have fo much in profeffion a$ love, and yet there is nothing we have lefs in praftice and

reality than love. In a manner, hatred to Chrijt may be ingraven with great letters upon the walk and conversion of many of us. There is that, zdly, that I would fay 5 He is eternally made up, that hath gotten the precious grace of love. O Chriffcians, love will be your eternal companion: Faith will leave you, hope will leave you, repentance will leave you, mortification will leave you, and patience will leave you, when ye enter in within the gates of that city 5 but that noble and excel* lent grace of love will walk in through the gates to the city with you. The day is coming w 7 hen ye ihall ipeak that w; ord, which a holy man fpoke being near death; Now j are we l faith, farewel hope, and welcome 0 love.

Now, to come to the words, the great fcope of the apoflle in this epiftle is to guard thole to whom he wrote again# apoftafy and defe&ion: Not only again# a do&rinal apoflafy from Chrift, that they fhould hold fajl the profejfion of their faith without wavering, and contend earneftly for the truth y but he defires to guard them againir pra 61 ical apoflafy from Chrift $ that what they had once win to, they fhould ftudv to keep. There is no lefs Chriftian policy required in keeping, than in attaining 5 there is as much Chriflian diligence to be ufed to keep, as to attain our graces. Among the reft of the precious means that he hath prelcribed, by which they might win to a divine ftedfaftnels,’ this is one, Keep yourfelves in the love of God \ By the love of God here, we do not fo much underhand thefe fvveet emanations of love, and the manifellations of it, that are upon God’s part 5 as we underhand the love that a Chriflian hath to God, that they fhould arneflly and vigoroufly defire to keep. For ye would know, love may be either taken in a paftive

lenfe,

to Ter [entrance.

fenfe, as. it points out thcfe fweet flowings out and emanations of love from the heart of Chrift, which terminate upon the Chriftian; or it may be taken in an aSive fenfe, as it points out theie fweet and excellent actings of love that are in the lbul of a Chriftian, that terminate and are fixed upon precious Chrift. And by keeping themfelves in the love of God, is pointed out their endeavouring to perfevere and hold faft the love they have attained, and withal that they fhould purlue and earneftly contend for more. ^ We may fay (as it were) he defires them to keep within this excellent palace of the love of God - r it is one of the moft excellent manfions and places of abode that we can have.

Now ye may take notice of thefe four things from the words, which we ftiafl fhortly fpeak to: The firft is this, That the grace of love in a Chrift ian is incident and liable to apoftafy and decay. A Chriftian is prone to nothing lo much as. this, to make defe&ion and apoftafy in the precious grace of love. Love is a tender thing 5 it muft either be well kept, or elfe it will be loft": We muft keep the grace of love as the apple of our eye.

The -fecond do&rine ye may take notice of from the words is this, float it is a duty?noft incumbent; upon a Chriftian to ftudy to hold faft and keep his \ love. The word, that is here rendred imports/ according to its force in the original, for one to keep a thing diligently as with watch and ward, that they fhould have a diligent infpeefion to, and care left they lofe the precious jewel love. •

The third doctrine ye may take notice of from the words this is, That there is much everlafting and unfpeakable foul-advantage that lies hid in the prabhee of this duty of keeping your [elves in the love rf God. This wc take notice of from the fcope, in

which

5>4 dn Exhortation

which the apoftle preicribes this as an excellent remedy to guard againft apoftafy. O Chriftians, would ye go to heaven without a fall? go all along your way to heaven travelling in the chariot of love. Ay, when love is at a decay, it wiH make your garment contract many unfeemly-like fpots. Would ye know what a loving Chriftian is? he is a Chriftian that hath two heavens, he hath a heaven upon earth, and a heaven When he hath done with earth. Would ye know where the loving Chriftian’s heart is? it is in heaven. Would ye know where the loving Chriftian’s converiation is? it is in heaven. Would ye know where the loving Chriftian’s treasure is? it is in heaven. Would ye know where the loving Chriftian’s hope is? it is in heaven. Would ye know where the loving Chriftian’s eyes are? they are in heaven. I know not what of a loving Chriftian is out of heaven, but this lumpifh tabernacle of clay, that cannot inherit incorruption till it be made incorruptible: But a loul that 'is burning in love, is a foul in heaven $ according to that expreffion, “ The foul is more where it loves, than where “ it lives.”

The laft do&rine I take notice of from the words is this, I' hat there are many temptations and ajjaults, that a Chriftian meets with, the great defign and intent of which is to rob and deprive him of this eellent jewel, love. This we conceive is pointed out in that word, keep: Not only in the exhortation. Keep yourfelves in the love of God, which doth preluppole there are many enemies $ but alfo the force of the word in the original fignifies as much asfuppofes a diligent keeping of that which is in hazard to be taken away and loft: Keep as with watch and ward $ for there are ten thouland temptations at your eight hand, and ten thoufand temptations at your

1 6a , The Saint’s Uefolutlott

the reafon thou would (1 put God to deftroy the mercy he hath given thee? 1 fhal] only give you thefe two grounds, that by your not performing of vows, or not letting about the performance of them, the mercy received, which was the occafton that thele vows were paft to God, proves to be a notable curie.

1 ft y That mercy is the mother of much preemption and pride. Let a mercy be received upon vows, and a Chriftian not fet about the performance of thele vows, he fhal] fit down and facrifke to his own net 5 and from this it proves a remarkable curie. A id ground of it is this 5 A mercy received upon vows, and we not fetting about the accomplilhment of them, it makes that mercy to be the mother of fecurity. I think there is much fad and wcful lazinels that hath been the fruit of fu'ch a mercy. A fourth diiad vantage that attends the breach of vows is this 5 It doth exceedingly interrupt the quiet and peace of conference that a Chriftian fhould have. O but the breach of covenants and vows makes a Chriftian to have his way to heaven wearifom ! O but we might haveTweet ways to heaven! but, in a manner, there is not a lfep of our way to heaven, but our confcience checks us. Would yc have peace of conicience, O Chriftians ? then ftudy to perform your vows. A fifth diiadvantage that attends the breach of vows is this 5 That it doth exceedingly interrupt the exerciieof love, that it doth exceedingly interrupt the exercifeof faith, and the exerciie of diligence. O but the breach of vows will make a bad underftanding between God and you ! the breach of vows will put luch a jealoufy between Chrift and you, as will not be taken off* for many days. The laft disadvantage that attends the breach of vows is this 5 It will make thy departing fad and dnery, if thou be a Chriftian. I have known that fome molt tender

Chrito pay his Vows. 163

Chriltians, when they have been looking eternity iri • the face, there was nothing that troubled them lb much as the breach of vows. O how many precious covenants have we broken! how many precious communion-vows have we broken! how many excellent relolutions have we broken! Ye that are much in the breaking of vows, I would lay that word unto you, If at all ye lhall befaved, it lhall beyo as by fire.

‘Thirdly , We would propofe the following confiderations, in order to induce Chriltians to pay their Vows/

The firfi conli deration is; Chriltians, I would have you paying your vows without delay, becaufe this is commanded, Dent. xxiii. ai. When thett vozvefi a vow unto the Lord thy God, thou {halt not fiack to fay it. And,. EccL v. 5. Defer not to pay thy vows. And here it was the practice of David 9 J will pay ray vows to the Lord in the prefence of all his people. I would fay this unto you, Chriftians; After the receipt of your mercies, ftrivetopay your vows. I will give you theie three or four grounds of it 5 ift, A Chriftian hath biggeft thoughts of his mercy immediately after it is received; and fo it helps to the performance of your vows, hecaule your he£rt bulks moll with the mercy then. zdly 9 A Chriftian, immediately after the receipt of mercies, is in the moft fuitable temper for performing his vows to God; he is in afuitable temper immediately after the receipt of mercies: Ay, then, a Chriftian moves as the chariots of dmjni-nadib. A 3^ ground of it is this; That a Chriftian will think bell of the performing of his vows immediately after the receipt of mercies, when the thoughts of the mercy $re growing big within him. If we then perform our

hi vows

■

TOW,

;

;

)

‘

164 The Saint's Refolution

vows and refolutions, it will not feem much in our eyes; but, if we perform our vows twenty days after s the receipt of the mercy, one to a hundred if we grow not proud. A 4 th ground [of it is this; If a Chri it ian delay to perform his vows, one to a x hundred if ever he perform them. I think, delays of the performance of vows is a breach ot vows. Heard ye never that word, t Delays are dangerous? and indeed delays of performing the vows of God are moll dangerous.

A fecond confederation is this; Chriilians, comfort yourlelves with this; your refolutions, purposes and wows ly within a promiie. Ye may lay, How will 1 win to pay my vows unto God? Your vows, your refolutions, your purpofes, ly within a promiie, they ly within the boiom of a promiie. This is clear, Ifa. xix. zi. It is laid of Egypt, they fhall vow, and perform their vows unto the Lord. Ami, 'Job xxii. 27. T ’hou fto alt vow, and perform thy vows; thou ft all decree a thing, and it ft all be eftablifted unto thee. We think, the doublii^of the promiie, | fpeaks the certainty of the thing, and it ftall be eftablifted. There is not a covenant, not a purpofe nor refolution that we have, but it lies m the bofom of promiles. Chriil (as it were) nolens volens leads you to the performance of it.

A third confederation that I would propofe is this; That a Chriilian fhouid by all means iludy to have his refolutions commended to Chriil. There is not a reloluticn ye have. O Chriilians, but this fhouid be the prayer ye would pray unto Chrift with it, O precious Chrift, breathe upon this refolution. I confeis, it is a noble art of Chriflianity, to do all in the ilrength of Chriil. We commit our perions to Chriil; this is ordinary, and O that ir were more ordinary! but know ye what this is, to commit our

graces

to jay his Vows. 1 65

graces to Chrift, to commit our duties to Chrift, to comm i t our rd'ol utions to Chrift, to commit our conviaions to Chrift? There is nothing that ye have, but you (hould commit it to Chrift 5 he is the fureft hand to which ye can commit them. Ay, commit your gifts to Chrift, they will be belt kept there 5 make hint the place of refuge, whereall thy fttength lies.

A fourth conlideration, that I would propole to you, ts this } Chriftians, when ye are in a tendet u ainc, beware of refolving according to your extraordinary frame, but refolve according to your ordinary frame.

Is not this known, when a Chriftian is near God, he takes on big refolutions? But I would lay this word unto you, " Ifa. li. 1. Look unto the bole of the pit whence ye were digged, and to the rock whence ye were hewen. Chriftians, refolve by your ordinary frame, and not by the rule of your extraordinary frame: Be very iober in your relolutions; as it were, never refolve without asking Chrift this queftion, O Chrift* fhall I refolve.=this?

There is this fifth confideration that I would propofe to you Chriftians that are here $ I charge you in the name of Chrift, who is the Mafter of the feaft that ye were called unto, do not delay the accompli! Ilmen t of your vows. Chrift may ipeak that word unto you at the next communion ye go to, Vv here, is the performance of your vows made at GlaJgQ'W s laft communion? I confels, it will make you to feaft with much bitterneis, when ye have nothing to fay when ye are thus reproved. I would iay that word, c JProv. xxvii. 1. Botift not thyjelj of to-mori 0'V.\ for thou knoweft not nvhat a day vaav bring forth. May we not all be in our grave ere a day go about?

A fixth confideration wc would propose unto you is; To ihate' iome differences between a Christian s

1 66 The Saint's Resolution

jeiolutions and a hypocrite’s reiolutions $ fora hy* pocrite may relblve moft ftrongly. There is much difference between a hypocrite’s reiolutions and bonds that he takes on, and thefe excellent cords of levs thataChriftian takes on. The i fl difference between the reiolutions of a hypocrite and the reiolutions of a Chriftian is, A Chriftian oft- times (1 will not lay alway) relol ves upon the ftrength of another perfon than himielf; but a hypocrite, I think, relolves always on his own ilrength. Ay, lays the Chriftian, If Chrift were not in heaven, 1 would never have refolvedj but fays the hypocrite, It Chrift were out of heaven, I would have reiolved. But know this, without Chrift ye can do nothing. It were good to go to communions with this, it were good to go to prayer with this, it were good to go to conference with this, it were good to go to the ftreets with this. It were good to go to the meaneft duty of religion that is required of you with this, Without Chrift I can do nothing. A id difference between the resolutions of a Chriftian and a hypocrite is this; I think, the breach of communion vows and relol utions never affecls a hypocrite’s conlcience, it is never the matter of a hypocrite’s waftoing his bed with his tears: But there is nothing will affe£I the heart of a tender Chriftian lo much as the breach of communis on- vows j thefe will affeft his heart exceedingly. I would lay this to you, ye that never groned under the breach of communion vows and reiolutions $ Ye are either an exquifite Chriftian, or an exquifite hyr pocrite. I tell you three fins that a hypocrite never mourned for $ there is original fin, and there is the fin of unbelief, and there is the fin of abufing the Lord’s table: Thele are three invifible fins, that we think a hypocrite never wins to mourn for. It is impofiible for a hypocrite to win to mourn for orito fay his Vows. - 167

ginal fin $ I doubt much if he wins to the conviction of it in ferioufnels. Did ever "any of thele three {ins affect your heart? I would fay that to you that were never affe£ted with any of them 5 Ye may go back and weep over the foundations, and fay, Alas f for the day that I began to pray and profefs! A 3 3 difference between the refolutions of a Chriftian and the refolutions of a hypocrite is this 3 That a hypocrite, in his revolving, never hath his heart wholly ' taken up about the thing that he refolves; but a Chriftian iometimes in his reiolutions hath his heart much engaged to the thing. A hypocrite refolves more with his light than with his heart 5 the heart of hypocrite is never, in hisrefolving, engaged to the thing that he refolves: But it is love, the constraining, *the overpowering, the quickfling, the belieging principle of love, that leads the Chriftian to much dftvjne reiolutions. 1 know 7 , love travails and is Dig with child of eminent refolutions. Sometimes love will make a Chriftian to refolve upon impoffibihties; as John xx. 1 ). Jf thou haft horn John heme, tell me where thou haft laid him, that I may take John away. It was impofftble for her, a poor weak woman, to carry in her arms a dead man’s body 5 but love made her to fay it. Love confults more with its duty than with its own ftrength. A 4 th difference between the reiolutions of a hypocrite, and one that is really godly, is this j A hypocrite, in his refolving, is not conftant: A hypocrite is a moft inconftant creature in his refolutions $ he will refolve to-day, and he will break to-morrow. But a Chriftian will win to fome ftedfaftnels iometimes, not always, in his refolutions. O are there not many here that may lament that word, My purpojes are broken off, my love-purpofes and my ami£tion-purpoles are broken off! Sometimes God hatn holy

>68 The Saint's Resolution

defigns in not giving us ftrengih to perform our reiolutions; according to that word, Job xxxiii. 17. He withdraws man from his purpofes, that he may hide pride from his eyes. Sometimes, if we could win to do the thing which we relolved to do, we, would grow proud and conceity. It is not every one that can bear the glory of an eminent enjoyment 5 this is a myftery. Give Chrift the burden of your enjoyments to bear. Belive it, publick and eminent enjoyments are a burden which your f boulders are ■a not able to bear $ therefore, when ye meet with eminent enjoyments of God, let that be your long. Not unto me, not unto me, but unto him be the glory of fay falvation. The lafl difference between them, that I /hall now mention, is this; A hypocrite in his jrefolutions ieldom or never hath a fweet and precious defign: This is almoft evermore wrong. He will relolve to be a diligent Chriftian, that he may be beautified when he comes abroad. A hypocrite will endeavour to mortify fuch a luft and his idols as far as he can } but it is that he may have peace with his confidences For I doubt much if a hypocrite be very defirous of peace with God $ but peace with my confidence, that is the great defign of a hypocrite. But a Chriftian, in his relolutions, hath always fome fweet defign and precious butt at which all his arrows are fhot.

I fhall clofe ouf difeourfe at this time with this; I know, whatever hath been the temper of our fipirits, this hath been a relblving time : And I would lay this, If a Chriftian would pay his vows, it would Be a precious day, it would be a praifing day $ hence it is that praife and vows are put together fo oft in leripture, they are Ieldom found feparate : In the plalms, thanklgiying and paying of vows are two things that go together, zdly, 1 would fay this 5 If

to fay his Vows. x 69

ye would pay your vows, be much in the exerciie of prayer. There is fuch a fibneis between praying and vowing, that the one of them is fome times pointed out under the notion of the other. Pfal. ]xi. 5. Thou haft heard my vows, O Lord, how, how many fweet knots have ye unlooied? Even caft one knot before ye go hence out of theie doors; tho’ in a manner ye cannot keep them fad, ftudy by all means to caft one knot between you and Chrift. I doubt much if we will all meet again 5 only we fliall all meet in one place, and that is in the grave:

I doubt much if we lhall all meet in heaven. I would lay this, and dole with it; The breach of vows lb conftantly, and lb little mourned for, is an evidence of the want ol fincerity. I may allude to that word, if not more than allude' to it, ‘ Pfal. xv. 1. compared with v.a. Who fa all abide in the tabernacle of the Lord f he that Jweareth, and changeth not. Is there iiich a perlon here, that hath llvorn to God, and hath not changed? The many unrepentedof and unmourned-for breaches of our vows are a token we iliall not abide in the tabernacle of God, or that we have not the folid hope and expectation of being once with him.

Now even take theie three refolutions away with you: Take ‘Peter's refolution away with you to-day, Tho all men and women for fake precious Chrift, yet will not L. O to take that reiolution *iway, and to take it away with us in fincerity! If Chrift fhould never have one to back him but me, I will back him; 1 will never looie my grips of precious Chrift 5 death, death lhall not feparate us; I fliall die and Chrift in my arms. If ye condeicend to do fo, go away with that reiolution to-day, Tho all men faoiiil forfake thee, L will not forfake thee, idly. Go aw jy with this refolution, Pfal cxvi. 9. L will

walk

*74 Self-conceit proves

themlelvet to be rich, when they were poor. The? ~d thing, that clears prelumption and conceit to be an evil incident to many, is thole reproofs that Chrift gives unto perlons becaule of this evil: This is remarkably clear, Luke xu. 51. Why judge ye not of yourfehes that which is right? Yvhere Chrift reproves perfons for this, that they have mift conftruing conceptions concerning their own ftate. 4 thly\ It is clear that miftake and prelumption is an evil incident to many, from the many marks and evidences that are given in leripture, by which perlons may be helped to try their eftate and condition. To what end were all thefe marks of real grace that are given in leripture, if there were not fuch a thing too much incident to many, to be prefumptuous and conceity?

In prolecuting this lomewhat more, I fliall fpeak a little unto four things.

I. I lhall fpeak a little unto fome confederations, to prels you to guard againft prefumption and mijftake of your own condition $ for this is indeed the lot of many, to go down to the pit, and luppolc themlelves not to be going thither.

The firfi confederation that I fhall propofe, to prels you to guard againft miftake and prelumption, is this 5 There are many that are miftaken, and have thoughts of themlelves above what they ought y therefore I intreat you guard again!!: miftake. This is clear from that place wc cited, Prov. xxx. 1 2. as likewife Mat. vii. 29. where it is faid, Many pall come to Chrifi in that day, and pa! I fay unto hi?n 7 Lord, Lordy &c. There are many that, when Chrift fhall come and judge the world, dhall be in a ddulion and miftake. If there were but one of a hundred that was miftaken, yet we opghf ta fearch: But fince it is oaore than probable, that,

where

Self-deceit. J 'y 175

where there is one that does not miftake, there arc fix that do miftake} therefore I intreat you iearch, left God be provoked to fearch aftd find out your iniquity.

The fie ton d confederation is this } If once a perfon be under miftake concerning his condition, it is an evil he will not be eafily driven from } according to that word, Jer. viii. 5. 7 * bey bold faft deceit, they nefiufe to return: As it were, they keep the prel'umption with both their hands $ and, let any man lpeak what he will unto them, they will go down to their grave with this, I am in Chrift. It is exceeding hard for one, under the power of miftake, to quit his miftake.

The third confideration, to prefs you to guard againft miftake and preemption, is this, That it is a great mocking of God $ according to that word in the 7 th verie of this chapter, Be not deceived y God' is net mocked. As it were, it is a denying of the juftice and cmnilciencc of God, for a perfon to live under a miftake.

The fourth confideration that I would propofe, to prefs you to guard againft miftake, is this 5 That, of all the evils that are within a perlon’s heart, this evil of prefumption and conceit is one of the greateft 5 according to that word, Prov. vi. 17. c Tbere arc fix things that the Lord hates, yea, [even that arc abomination to him: And what is that which leads the van to thele feven things? it is a proud look. And now I fay this unto you, As ye would not make yourielves hateful in the eyes of 'the Lord, I befeech you guard agaiftft prefumption. There are fome that lay, Stand by, for I am holier than thou $ thefie are a jmoke in his nofir Us y and a fire that burns all the day long.

The fifth confideration that I fiiall propofe is this 5

The

i y 6 Self-conceit proves

The perfon that is in a prefumptions frame, it is hard (if not exceeding hard) for him to be converted. There is nothing that hinders the luccels of the gofpel upon many men and womens hearts fo much as this, they think they Hand not in need of Chrift. That is a ftrange word, c Trov. xxvi. 12. A man (fays he) that is wife in his own eyes, there is more hope of a fool than of him. And that word, Ifa. xliv. 20. There is a lie in their right hand, fo that they cannot deliver their foul. I tell you two lorts of pcrfons that ly furtheft off from their converfion by the gofpel, tlhe prefumptuous perfon, and the hypocritical perfon 5 thefe two the feripture hath declared to Jy furtheft off from the ftroke of the gofpel.

There is a fixth confideration to prefs you to guard againft prefumption and miftake, and it is this 3 A mi flake concerning yourfelf in this, is, if ye pals the borders of time, a moft anxious and endlefs miftake. I would have you iearching yourfelves in this. What a dreadful day will lome of thofe have, that think they are going to heaven, when they fhall go down unto thole everlafling flames, and fhall lee their hope hath been but as a fpider’s web, and as a morning-dream? I confefs, it is one of the moft fad and lamentable things that can be for any perlon to be under this evil of prefumption and miftake 5 it is juft like unto an ox going with peace to the {laughter. *

II. I fhall fpeak a little to thefe things that are/ the rile and original of this conceit, prefumption and miftake that is in thefe days.

The firjl rile and original of miftake and prefumption is this j Many perfons, in judging them- {elves, take a wrong or falle rule to judge themlelves by j and fo they draw a wrong conclusion

* from

from their (earch and examination. I (hall Jet before you*thele eight moft falle and erring rules by which many perlons judge themfelves.

1 /?, Many judge themielves more by the letter of the law, than by the fpiritual meaning of the law. This was the rule ‘Paul took before his convention ; as is clear, Rom . vii. 9. 1 was alive without the law . And, Phil. iii. 8. Concerning the law I was bla??telefs. Now, I fay, there are fome who, when they (it down to learch themielves, take the letter of the law, without the lpiritual meaning of the law, to be their rule. A perlon may be, concerning the letter of the law, blamelefs unto his apprehenfion 5 to whom Chrift (hall fay, Depart , I never knew you. Ye would know this, the law doth reach not only the outward man, but the inward man alfo.

If thou fhouldd never commit one a 61 of iniquity, if thou th inked but one evil thought, the law cries forth,

O curfe upon thee. And I am perfwaded, if many of us that are here would (it down and judge ourfelves by the lpiritual meaning of the law, we might be condrained to cry out, Wo is me> I am undone.

The id falle rule, by which lome judge tbem- (elves, is this $ They judge themielves more by their duties, than by their graces $ that is, they judge themfelves more by their work, than they judge * themielves by the quality of their work. Some perl'ons, if they fad twice a- week, they think heaven is theirs without all debate. This way the rule by Pwhich that man judged himfelf, Luke xviii. 11. I fa ft twice a-week, and I pay tithes of all that I poffcjs, &c. I lay, Thou mayd pray twenty times every day, and yet be a dranger unto God, and one that fliall never lee his face: And therefore I would fay this to thee, Judge thyfelf more by thy graces than by thy duties.

The

178 Self-conceit proves ' f a

The 3 d ifcii'e rule, by which fome perfons judge themlelves, is the. rule that hypocrites take, and that is, Some judge rhemfelves more by their extraordi- | nary frame, than by their ordinary walk and conver- , jation. Some perions, if ever they have any thing

that looks like enlargement, and the vifions of God, f | they will judge them’elves by that 5 and yet their. , walk and converfation is m.o ft di! honourable to God. ; 1 lay, Whoever wquld judge them id ves aright, they judge rhemfelves by their ordinary walk and conVerlatiqn, .and not by their extraordinary frame.

. T lip 4 th fa lie rule, by which fome. judge fhemfelves, is this 7 They judge themlelves more by the iteftimony of their conscience, than by the teftimony ol; the law; and that is an erring and fa lie rule. Some per Lons, if their conlcience ipeak no evil of them, they think all is lure: But 1 would lay this to you, The law hath much to fay to you, when your qonicience lays nothing againft you. Some think, peace of conlcience, and their Blent conscience, is a foundation upon which they may build their eternal blefiedneis; while perhaps the devil hath taken the tongue out of thy conlcience, that it 'will not fpeak. And I fay this, Tho’ thy conlcience fhould cry out, ‘Peace, peace unto thee; there may be lometirnes luch a voice cried unto thee from heaven, jVciv and fudden deftruTion. O do not beflieve your conlcience always.

The 5 tb wrong and falfe* rule, by which fome* •judge rhemfelves, is this (and it is a moft ordinary rule) Some judge, themlelves more by their intentions, than by their praTice and endeavour: And lb, when we come and tell them, they are luch and luch; they anfwer, O fir, I have a go“d meaning, tho’ I can win no further. 1 lav, If thou judged:

thyfdf by thine intentions, thou mayll; be under a ■ verv

Self-decett. 1 7p

very great mi flake. An atheilt may judge of him- (elf more by his endeavours than by his practice and attainments 5 but I never thought that a good rule for perfons to judge themfelves more by their refolutions than by their endeavours and practice. I fay, If a good meaning and intention could bring a perfon to heaven, then all the (luggards Ihould be in heaven 5 for the foul of the fug gar J defret b, and hath nothing. And ye would know this, the gofpel and the law require practice, and not intention only.

The 6 th falfe rule, by which fome perfons judge themfelves, and which is more refined than the reft, is this 5 Some perfons judge themfelves more by their gifts than by their graces and practice: But if thou couldfl fpeak of God like an angel, and couldfl underftand all the myfteries within this book *, and do not pra&ife in fome meafure what thou know eft, God fhall fay unto thee, I know thee not. For what advantage will ye have by the knowledge of all the excellent things of God, if ye bring not forth thefe things to practice? O know it, if knowledge could have brought perlons to heaven, then Salaam had been a fhining ftar in heaven to-day: Therefore do not judge yourlelves by your giftsand knowledge, but by your graces and practice.

There is "this 7 th falfe rule, by which perfons judge themfelves, namely, Some judge themfelves more by human approbation, than by divine approbation. There are fome that fay, I have approbation of all the faints, and therefore I may conclude I fhall go to heaven. I fay to thee, Tho’ the approbation of the faints may fometimes have its own weight j yet I am fure there are fome in hell, that have had much approbation of the faints and excel-

? Probably pointing to his Bible,

180 Self-conceit proves

lent ones of the earth. But let Chrift’s teftimonial and approbation be the rule by which thou judged: thyfelf, and do not fo much care what men lay of thee.

0 what if all minifters (hould call you laints, if thrift call you a reprobate 3 what poor advantage amounts that unto ?

The 8 th fa lie and erring rule, by which fome judge themfelves, is this 3 They judge themlelves by God’s outward dilpenfations. -Are there not many that cry out* I thank God, for he hath been good to me all my days 3 he never affixed me lore;

1 had evermore meat and drink and clothes. I lay, Thou may ft have all theie things in abundance, and yet be a ft ranger unto God. Do not judge your eftate by God’s outward dilpenfations. W hat knoweft thou but that all thy enjoyments in the world are only as a bone caft to a dog? and what know ye but that all that ye have is only the fatning you to the day of daughter? I would charge you, and earneftly defire you, that ye would not judge of your eftate by the dilpenfations of God 3 for theie things may have their own miftake. 1 contcfs indeed, there are lome difpeniations of God, that may be a confirmation to a Chriftian of his peace 3 but I lay this, Let never a Chriftian make the dilpenfations of God the rule of his judging of himfelf.

The fecond ground and rile of preemption and miftake is this 3 Many perlbns are not much taken up in the cxercife of 1 elf- examination 3 that is the rile of their prelumption and miftake, as is clear by comparing the 4th verle of this chapter with the ■former, where the apoftle, to help them to guard againft prelumption, gives them this direction, Let every man prove his own work. I fay, Be much in iearching thylelf by the Lord’s rule, and thou lhalt win to lome diftind dilcoverics of thylelf I confcfs, there are fbme who have no will to examine themlelves, becanfe of their difcouragement j and lome have no will, neither will they let about the examination of their own ftate, becaule they have paft a conclufton already: O tvhat need I fearch? am i not certain of this, that Ch rift is mine? I would only fay this by the way, We can never be too lure of our intereft in him.

The third ground and rile of preemption and miftake is this 5 Many perlons are void of the dpi- .ritual exercile of the grace of faith. There is nothing will help a Chriftian fo much againft prefumption and miftake, as the fpiritual exercile of the noble grace of faith. This is clear, Rom. iii. 27. Ry what law' (lays the apoftle) is boafhng excluded? not by the law of works, but by the • law of faith. Faith will exceedingly help a Chriftian to a humble walking with God.

A fourth rile of conceit and prefumption is this 5 Perfons not believing thele two things j ijt, That all things that they have, they have them of another. idly. That all things they have are freely given. This is clear, 1 Cor. iv. 7. where the apoftle reproving that fault that was among many, even their boafting of thofe things they had received, as tho' they had not received them, he lays, O man, what haft thou but it is borrowed? 1 herefore I intreat you to walk under the impreiiion of that, and t it will keep you humble.

A fifth rile of prefumption, and conceit is this 5 Many perfons are not much in reflecting upon original lin and the body of death: That is indeed the thing that is the mother of pride and preiiimption. There is an inftance of this, moft remarkable, Rom. xi. 25. where, lpeaking of original lin; the apoftle lays, I would not have you ignorant of thisj and

1 8 a Self-concert proves

why fo? left (fays he) ye be wife in your own conceit. The want of diftincf apprehenfions, and a fpirirual ftudy, of original fin and the body of death, is indeed the rife of conceit and prefumption.

A fixth rife of prefumption is this } Mens not refiedfing upon what they ought to be. If a perion would compare his attainments with what he ought to be, it would help him to crufh his preiumption. This is clear $ if a man thinks he knows any thing, he knows nothing as he ought to know. Let all thy attainments be laid to the command, and that will help thee to cry out, O how for am I behind!

A feventh rife of prefumption is 5 We compare ourielves with thole that are more grols, and do not ftudy to compare ourielves with thole that are more eminent. Some judge themlelves by the walk and converfation of others that are more grois, and therefore cry out, I thank God y I am hot like this wan. This was the ground of that Phan fee's conceit and prefumption, Luke xviii. 12. he compares himfelf (as he thought) to an extortioner and adulterer, and thereupon cries out, I thank God, &c. Isow, thou wouldft ftudy to compare thyfelf more t>y thefe that are above thee, than thefe that are below thee. I would have you taking notice of this 5 The difeouraged Chriftian compares himielf with thefe that are above him, and the prelumptuous Chriftian compares himielf with thoie that are below him 5 now this is a fault in both thefe.comparing?. .

An eighth rife of prefumption and miftake is this 5

Perlons do not confider and ferioufly ponder what they will at laft be. If once a Chriftian did ferioufly ponder that blelfed perfe&ion that he is to * r > win

win at, it would make him to have low and undervaluing thoughts of all that he hath win to

III. Now that which, thirdly, I fhall tpeak to fhall be this; I (hall propole unto you fome grounds upon which conceit and prelumption doth build ltfelf. And I intreat you learch whether or no your conceit and prelumption be budded upon luch a

The firtt falfe ground of it is this, namely, Applaule and approbation from men... Nothing is more ready to lift up aChrillian’s fpir.t, than to be much applauded and approven by the exce.lent ones of the earth. I may allude (if not more than adude) to the praTice of Uzzkb, 2 Chron. xxvi. 14. when his fame Ipread abroad through the countries, and he became great, bis heart -was lifted up, and he. became proud ta his own deftruftion. 1 confcls, I thought it a notable prayer of one who l thought knew his own heart better than the mod. part of us that are here s He earneltly mtreated God thus; Lord keep me from applaufe. Believe it„ it is a hard thin to keep low, being applauded; when the wind of applaule is high, man is near a (hipwrtxk. It is a question moft difficult in Chnftiamty, A hether it be eaGer for a Chriftian to bear a crois, or to bear applaule? I think this; a perlon will never be able to bear applaufe, till once he begin to know that his applaufe is a burden. There is a Itrange expuufion, Zecb. iv. chap, where, Ipeaking of tne building of the temple, he lays, Chnit JhaU bear tx o-hry of it. V* here we may take notice or thele two things; ift. That applaufe is a burden. And idly. It is bell and moft f stable for Cnru. s ftioulders to bear it. I think it much for a Chriltian to ileal to heaven, and never let one witt lie

is going there 5 ay, and if it were poflible not to let his own heart witt he is going there, I think he were bleffed. I confels indeed, a precious name is better than much riches j but I would fay this to thee, Pride doth oft-times rife out of the root of approbation and applaufe. And I would only fay this by the way j There are two great and moft erroneous miftakes among Chriftians, there are two things that are moft faulty in their walk: 1. There are fome that have never peace in their confcience but when they have approbation and applaufe $ as it were, their peace hangs upon applauie. 2. This is faulty in their walk, they think their want of approbation from the faints a matter of exceeding great dilcouragement. But I fay, If all the Chrillians thou knowcft will not own thee, but call thee a hypocrite, thou mayfl: yet grip to Chrift, and take hold of him. -That was a flrange exercife of faith, Ifa. Jxiii. 1 5. Doubtlefsthou art our Father, tho' Abraham be ignorant of us. I think, it is one of the great myfterious ads of faith, that tho’ Chriftians Ihould condemn us for hypocrites, yet to put a doubtlefs to our faith, and cry out, ‘Doubtlefs. thou art our Father.

The Jecorid bad ground and foundation of prefumption is this, to wit, the gift of knowledge, which is ordinarily the ground of miftake and preiumption j according to that word, 1 Cor. viii. 1 . Knowledge puffeth up.

There is this, thirdly, which is the ground of preemption, even a Chriftian’s felf-denial and humility. That may feem ff range, that humility fTiould be the ground of conceit and pride 5 and yet it is no more firange than it is true. Some perfbns, if they can have no other ground of their conceit, will be conceity of this, that they are humble: And

therefore I lay, It is hard for a Chriftian to be nnor- >

tified

tified to his mortification, and to be humble to his humility, and to be denied to his lelf-denial, and to be nothing to his being nothing. If pride can have no other root, it will rile out of the root of precious humility.

A fourth ground of preemption and conceit are our duties, and the concomitants of our duties. Some are conceity of this; that they are diligent in duties 5 and iome of this, that they have liberty in duties j and fome are conceity of this, that they arc fuccefsful in duties. Now, there are none of thefe three things that ought to be the ground of preemption or conceit. Thou fhouldfl not be conceity of this, that thou art diligent in duty, nor of liberty, nor of fuccefs m duty, Tho 1 confels a Chriftian will win to this, not to be conceity of his diligence $ yet it is hard for him not to be conceity of

A fifth rile of prelumption and conceit is this 5

Many perlons do indeed luppole all is right with them, and this makes them prefumptuous. Are there not many that cry forth, I dm, ttnd there is none elfe befides me 5 who are utterly miftaken?

IV. That which,* fourthly, I lhall ipeak to, lhall be to five or fix obfervations concerning conceit and

preemption. . . r c

The 1 ft obfervation is this ; That it is eafier for

a Chriftian to be mortified to his duties, than to his gifts. A Chriftian will be more eafily denied to his diligence than to his knowledge; knowledge is that which makes many to have their heart lifted up in

The id obfervation concerning prelumption is this $

That it is eafier for a Chriftian to be mortified to

liis m-aces, than to his enlargements. A Chriftian

may be mortified to his humility, to his patience.

i 86 6. elf-conceit proves

to his faith, and yet not mortified to his enlargements,

I lay, It is harder for a Chriftian to be mortified unto his enlargements, than it is to be mortified

to his graces. .

The 3 d obfervation that I would give you con- - cerning prelumption and conceit is this} l hat it is more ealy for a Chriftian to be mortified to his natural qualifications, than to his religious qualifications. ,

4 My, It is eaficr for a Chriftian to be mortified

and humble in the time of affliction, than in the time of profperity} for prolpenty is the time when pride doth bloffom.

The 5 th obfervation concerning prefurnptton and conceit is this * That is is eafier for a Chriftian to be mortified to his furprifing enlargements, than to be mortified to his expe&ed and waited-for enlargements rflt is eafier tor a Chriftian to be mortified to thofe enlargements that come to him by way of furprile, than it is for him to be mortified to the,e enlargements to which he can fing that long this is cur God , we have waited for him , and he

hath come unto us. _

The 6 th obfervation concerning prefumption and

conceit is this ; It is more ealy for a Chriftian to be mortified to his private enlargements, than to his

I fhall fflut up our difeourfe at this time : Only

I would wiffl that I may undeceive many of us, and that we may know how it Hands between God and us. I intreat you to fearch and examine your condition. Are there not many, that are here, that put it beyond all queftion,' and fay, Now I am goin^ to heaven? Now, that ye go not down to the pit with a conceit of the goodneis of your eftate, I fiall point out nine fteps that a perfon may go, ana yet

not win to heaven: And fearch yourfelves whether or no ye have gone beybnd thefe fteps.

1/?, A perlon may go this length, that he lacks but one thing to attain everlafting red, and yet never come there. Is not that a ftrange thing, that ye may come that length, that there fhall be but one thing wanting, and yet never come to heaven ? This is clear from that which is recorded of that young rich man that came to Chrift, to whom Chnft laid, There is but one thing lacking to thee. O is not that ' to be near heaven, and never to come there ! Ay, thou may ft be within one ftep of heaven, and yet never enter within the gates of that city. I fhall ask you, and defire you to fearch yourfelves $ Are there not many here, that, if they were ferioully poled, durft not fay that ever they ftept one ftep to heaven ? and O then how far are ye fhort of thoie

perfons !

There is a id ftep that one may go, and yet never win to heaven-5 and that is, A perlon may leek and purfue after heaven, and yet never win there. This is clear,, Luke xiii. a?: Strive to enter tn at the, (trait gate 5 for (lays he) many Jb all feek to enter 'in, and (hall not be able. Now, is not that a great ftep? and yet many lhall ftep that ftep, and not get heaven. Are there not lome here, that never knew what it was to feek with earneftnefs the kingdom of God? I fay, thou mayft be a feeker of it, and yet never enter into it. Yea, the word that is rendred to feek, in that place, imports to leek with fome fort of diligence and earneftnefs 5 and yet that perlon may be {hut out of the kingdom of God. And, are ye indeed feekers of it? I fay, Ye may be

fuch, and yet be fhut out.

The 3 d ftep that one may go, and yet not go to

heaven, is this ; A perfon may have ftrong defires * T, v ' after

after eternal life, and yet never win there. If defires and wilhes could have brought perlons to heaven, "Balaam had been in heaven } as is clear, Num. xxiii. 9. 0 that I might die the death of the righte- ' ous, and that my latter end might be as his! Now, I would ask at you, If there be not iome of you that not once in a month, yea, not once in a year, will have one lerious defire for heaven? I fay, Thou mayfl have ftrong defires, and yet be eternally Ihut out, and never enter there.

A 4 th ftep that one may go, and yet never inherit thole everlafting joys, is this 5 A peribn may be admitted to tafte of the fweetnels and powers of the world to come. I fay, Heaven may be made re r frefhful unto them, and the probable expectation they have that once they lhall go there 5 I fay. That may be, and thou never go to heaven: For the tafiing of the powers of the world to come, is but a common work of the Spirit. Now, I would pofe you with this queftion $ Are there not fome of us that are here, that, it" they would fpeak the truth, durft not for a world fay that ever heaven was lweet unto them? I fay, It may be fweet unto thee, and yet thou never be a poflcflbr of it.

The yh ftep that one may go, and yet never go to heaven, and enter into thole precious and everlafting manfions, is this * A peribn may be convinced of the excellency of that Hate, and of his need of it, and yet be one of thole that fiiall never go to heaven. Are there not lome here, that, fince ever they had knowledge, had an excellent and flrong.feitb, and yet never knew what it was to Hand in need of Chrilt, and to be convinced of the advantage that flows unto them that, dole with him? I lay, Thou mayfl: be fenfible of thy loft eftatc, and

yet

Self-deceit. 189

yet never go to heaven. This is clear in the inftance of Simon Magus; he is brought to this, that he lees ' he is in the gall of bitternefs, and in the bond of iniquity: And, O (fays he) pray for me, that none of thofe things that ye have fpoken befal me.

The 6th ftep that fomc may go, and not enter into that precious and everlafting reft that is purchased for the iaints, is this; Some perfons may do many things willingly and gladly when they hear a preaching, and yet thole perfons never win to heaven. If the doing of many things at preaching’s command had brought perfons to heaven, then Herod had been in heaven. Now I would ask at you, ye that have lived forty, fifty or fixty years under preaching, If for all the commands that ever ye heard, on Suppofition that ye Speak the truth, ye durft Say that ever ye obeyed one of them? O what a dreadful account are many of us to make for all that we have heard! ^

There is this 7 th ftep likewife that a perfon may go, and yet never win to heaven, namely, To forfake all for Chrift, and to follow him for a while, and yet not be Saved: ‘According to that which was Said of all the difciples, they forfook all, and followed Chrift: 5 and Judas was one that forfook all his pofleflions, and yet he was damned. I Say, Thou mayft forfake all thy enjoyments in the world for Chrift, and yet never win to heaven.

An 8 th ftep one may go, and yet never win to heaven, is this; A perfon may lit down and mourn over Some fins that he hath been guilty of, and yet that perfon never win to heaven : For if mourning over fome fins had brought perlons to heaven, then Bfau had been in heaven, who mourned for the fin of Selling his birth-right yea, Such was the mourning that Judas had for Idling his Mafter, when

i po J Self-conceit proves

he went and hanged himlelf. Now I would charge you, as ye would net meet with an eternal dilappointment, that you do not think yourfelvcs fomething, when indeed ye are nothing. I confeis indeed, it were no lmall thing for any man to preach you and your hope afunder, if your confidence were truly built upon h$n that is the eternal Rock of ages $ but this is certain, there are many of us that are here, whole hope (hall be fwept away as a Jpider's web, and ihall evaniftj as a dream, and fly away as a vifion of the night. I would give this advice unto you 5 Q believe not your own heart.

Now, what fay you of yourlelves? are ye put to this queftion, O is it 1 that is under this miftake and delufion? I fay, The perfon that is fartheft from it will be molt ready to ask the queftion, Is it I? Now, will ye go home and fearch yourlelves, and fee how it ftands between God and you 5 and I am > fure, if many of us would fearch ourfelves, we •would find God is not at peace with us. I will tell you but four errors in the way of many prefumptuous perlons: ifi, Many perlons forgive themfelves before God forgive them, they pardon themfelves for their iniquities before God pardon them: I lay, That pardon (hall be rent, becaule it hath been taken out of the court of our erring and deceitful conlcience. And, idly, Many perfons are friends with themfelves before God be friends with them, ^dly. Many perlons forget their iniquities before God forget them. There is that lafl fault that is among many 5 they cry out peace, peace to their own heart, when there is nothing to them from God but fudden defirutfion. Are there not fome who fing of joy to the fouls whom God ihall put to eternal lorrow? O learch! it is a matter of eternal concernment 5 for, if once ye pals the borders of time with a lie in

f ' yout

Self-deceit. t<yi

your right hard, there is no hope: And, when ye fhall be palling in through the gates of your eternal prifon, will ye not be conitrained to cry out, O whither is this lclf deceiver now going? It is one of the mod dreadful and mod terrible things that can be, a deceiver of our own lej.ves! Now, do yc think ye are in a miftake? O that many of us could believe that all the faith that ever we had was but prelumption! I am perfwaded God doth account it fo. Now I fhall fay no more: O do not think yourlelves to be fomethiog, when indeed ye are nothing.

SERMON IX.

The great Danger of Hypocrify.

Job xxxvi. 13.

But the Hypocrites ■ in Heart heap up Wrath : T hey cry not when he bindeth

them.

I Am fometjmes conftrained to think, that many of the Chriftians of this time fhall meet with a dreadful dilappointment, whole hope fhall evanijb as a dream, and fly away as a viflon of the night. 1 fuppole there are two things that are almoil at their

height: ifl. We fuppole hypocrify was never at a

greater height ; and, zdh, Prelumption was nevet lo

abunipa The great Danger

abundant and univerfal. I defire not to preach much againft hypocrily, left theie that are ftrangers to God fhould take advantage: But O! is it not lad, that lb many fhould think they are going to heaven, who by all appearance fhall be eternally Ihut out from the enjoyment of God and the fruition of his face? and are there not many who have the teftimony of their conlciences that they are going to heaven, to whom 1 fear Chrilf Jelus fhall lay, Depart, for I never kriew you? I think, hypocrily did never look fo like real godlinefs in any generation as it doth in this. 1 confefs, refle&ing upon that place, the 25 th chapter of Matthew, might make the moil part of profeffors to Hand aftonifhed, that, if there be but ten profeffors, there are five of them hypocrites. I think it is a duty incumbent upon every one of us, that have a name among the living in Jenifalem, to be oft-times asking that queftion at our own hearts, Am I a foolifh virgin? It is known, many lodge Chrift in their tongue, that never lodged him in their heart; and many do lpeak much good of Chrift here, that fhall eternally curfe God hereafter. I fhall lay that word to you, 1 3e not deceived, God Is not mocked; for what a man fo-ws, that pall he alfo reap. I may alfo fay this to you, Ir the hearts of fome of the profeffors of this time were painted out on a board, and we were admitted to behold and lee what js within them, would we not ftand aftonifhed, and wonder, how luch a one could take on a profeffion? Believe it, it is not lo eafy to be a Chriftian as the moft part of us think it to be. Know it, hell is full of lelf-deceivers; there are many painted Chriftians now in hell, that are curling God night and day.

Now.

of Hypocrify. x

Now, to come more particularly to the words r Elihu, in the former part of this chapter, hath been letting forth the carriage and advantages of the really godly, under the molt lad and molt afflicting crols that he can meet with; and, in onpofition to that, he comes and points out the caie and ftate of a hypocrite- And in the 13th verle we have three things concerning the hypocrite hoJden forth 5 ift t The name and qualification of the hypocrite 5 he is called the hypocrite in heart. Which we conceive points out thele three 3 1. That one maybe a hypocrite, ‘and yet his hypocrily be hidden and dark, not only to himlelf, but to others alio j and fo the meaning of the words may be this, a ferret and unknown hypocrite. Or, 2. It may rake in this, namely, a perlon taking delight in hypocrily, and approving himfelf in it 5 therefore a hypocrite in heart is as much as to fay, one that delights and lolaces himfelf in his hypocrily. Or, 3. A hypocrite in heart points out this, even a hypocrite in his thoughts 5 that is, there is a contradiction between a hypocrite’s expreffions and his thoughts, there is a contradiction between a hypocrite’s walk and his mind, there is a contradiction between his outward man and his inward man, there is a contradiction between a hypocrite’s profeffion and his practice: So that I think, in Ihort, a hypocrite is a compound of contradictions, and his walk and converfation is but a continued lie unto God, T he 2 d thing concerning hypocrify in the word is this, That he is a perlon that heaps up wrath 5 that is the very conftant exercife of a hypocrite: Let him be doing what he will, let him go to communions or to falls, and to lecret prayer, and to all the meetings of Chrillians 5 this is the very fubftance of his work, he heaps up wrath 5 that is, every aClion he goes about is an adding to the cup of the wrath of

N the

i y4 The great Danger *

the Almighty, which once he fhali drink of: For the word which is here rendred heap, it may alio he rendred he acids up wrath-, that is, every a&ion he goes about, he doth (as it were) put a drop into the° cup of the eternal wrath that he fhali drink. The 3 4 thing concerning hypocrily in the words 'is the evidence and mark of a hypocrite 3 and it is in thefe words, he cries mt when God binds him.

By binding is principally underftood affii&ions; that, under lad and affixing dilpenfations, he doth not ierioufly feek unto God: Which is holden forth in that word, cry, which ordinarily in icripture imports a ferious feeking unto God jn affiichon; as if JElihu had faid, I know a hypocrite- may ieem to feek unto God in afflifhon, but he doth not cry unto him. And by binding, we conceive, may be underftood defer - • tion and bands; that when they are under bands, and diftance from God, they do not cry unto God for all this.

Now there are five things we (hall {peak a little unto from this verie. The 1 ft is this, "That hypo - cri/y and diffimulation is a thing incident to many. This is clearly prefiippofed. The id thing that we fhali fpeak to fhali be this; That hypocrify and diffttnulation is a thing which may be hid, not only from the per fen himfeff, but alfo from all others that look upon the perfon. This is clearly held forth in * that word, the hypocrite in heart; that is, the unknown, fecret and dark hypocrite. 3 dly. There is this that we fhali take notice of* That hypocrify is that wherewith the hearts of fomeare at certain times fo laced and delighted. This we cleared to be the force of that word, the hypocrite in heart. 4 thy,

Ye may take notice of this from the words, That the rnfiant and perpetual excrcife of a hypocrite

is to be a hedper up of wrath. Let him be doing what he will, faying what he \yill, this is the thing he is taken up with, this is his work, he heaps up wrath. And the laft thing we lhall take notice of from the words is this, I hat; this is an undeniable evidence of hypocrify, and of one that is under the ■ power of dijfimulation, not to cry when God binds him: That is, under all the ftraits, and anxieties, and difficulties that he can be put to, he doth not cry to God.

Now, to come to fpeak a little unto the firft of thele, That hypocrify is a cafe incident unto many.

I conceive I need not Hand long to clear it $ I fuppofe the 23d of Matthew doth abundantly clear it, that hypocrify is a thing that is moft rife. There is a word in the 17 th chapter of Jfaiah which fpcaks this abundantly j 1 will have no joy in their young tnm % nor mercy upon their fat herlefs and widows y for every one is an hypocrite: In a manner charging a whole vifible church with this fault of hypocrify. And that word, Ifa. x. 6 . doth yet abundantly clear it, I will fend him againfi a hypocritical nation * As if the prophet would laid, Hypocrify is luch a rife and predominant evil among them, that they may be called a hypocritical nation. And the 25th of Matthew clears this to be a thing moft rife, where* among thefe that are profeffors, there are five that arc foolijh, and but five that are wife. Now, in {peaking to this, I fball fpeak a little to thole three, which will be the foundation to the reft of our dilcourfe.

Firft, We fhall fpeak a little unto tms, What hypocrify is? And we conceive, hypocrify is that by which a man defires to appear to be that which really he is not, and defires not to appear to be what

j 96 The great Danger

really he is. Hypocrify, in fhort, is this, for a man to be a Chriftian in his tongue, andanarheift in bia heart. But, that we may a little more clear the nature of hypocrify, I (hall point out thefe ten or eleven ftcps in which hypocrify doth (land, all which may be undoubted marks of one that is a hypocrite.

The 1 ft thing wherein hypocrify (lands is this. When a perfon hath this as the end of all his actions, to be feen of by men, when a perfon is more ^covetous, when he prays, to be feen of men, than to be feen of God 3 according to that word, Mat. xxiii. 5. All their works are to be feen cf men $ and Mat. vi. 2. lie not as the hypocrites, which found a trumpet before they do alms, that they may have glory of men. So, I fay, look what is thy end of doing duty. And I would pole your conferences with this 3 Is it not the great end of the tnoft of our duties, to be feen of men? I would fay to that perfon that word, Mat, vi. 1 . I*akc heed ye do not your alms to be feen of men.1 confels, there are fomeof us, when we are doing any thing that is good, we cry out, 0 come and behold my zeal for the Lord, It is to be fulpefted, that, if fomeof the profeftors of this time* were lent to live upon the top of a mountain, they would leave their profeftion behind them. This is our woful evil, we go about the moft part of our duties to fatisfy our natural confcience, or elfe to be feen of men. Now, is there any perfon here that is not guilty of this ftep of hypocrify? do ye not lbmetimes go to prayer to be feen of men? do ye not lbmetimes go to communions to be feen of men? I (hall fay no more to this ftep of hypocrify hut only this, Te Jhall have your reward.

There is this, 2 dly\ in which hypocrify doth ftand, namely, When a perfon is more taken up

of Hypocrify, 19?

in the love of publick than private duties. Art there not fame perlons that will pray ftx times when they are in company, that will not pray once when they are alone? Yea, will we not pray twenty times with delight, when we are in company, when we will not pray once with delight being alone? according to that word, "They love to pray in the publick places of the fireets 3 it is not laid of theft: perlons. They love to pray: n fecret. I lay to that perfon, ’Be afraid thy religion be but a fancy. I never loved publick religion, that is, religion altogether in publick, and not at all alone. There are iorne profeffins in publick, that are atheifts when they are alone. I wonder that lome of us, when we go to prayer, do not meet with fuch a voice from heaven, Arift, fir, why do ft thou lie unto the holy Ghofl? I fay more 3 Let thy religion be more in ftcret than in company, or thou (halt never have a reward. I think that* word, Eph. v. 13. is a ft range word, and is applicable to themoft part of us that are here 3 It is even a frame to /peak of tfafe things that are done by them in fecret. ■ Taul, writing even to them that had a profeillon, lays, It were a fhame to tell thole things they do when they are alone. If the ftones of the wails of our*. fecret chambers could fpeak unto us, they would tell us, that we exercife not o urlel ves unto godliness,

A 3 d ftep of hypocrify is this, for >a peribn to be more taken up in the puriuit of outward than inward holinefs, to be more taken up with outward conformity to the letter of the law, than inward conformity to the fpiritnal meaning of the. law t This is an eminent ftep of hypocrify, as Mat. xxiii.

27, 28, 29. where Chrift efpecially reproves this fault 3 Some (fays he) are painted tombs , that within are full of dead mens bones 3 and lbme are luch

1 5)8 The great Danger

as cleanfe the outfide of the platter, but within it is. full cf hypoerify and uncleannefs. And likewife this is a mark of hypoerify, Mat. vii. 15. They come to you in f jeeps clothing, but within they are ravening wolves. 2<ow, are there not many of us that ftudy much to have our outfide without fpot, that never ftudy to have our inftdelo? are there not many of us who have Jacob's voice, and Efau's hands? are there not many of us who concerning the letter of the law are blameleis, and concerning the fpiritual meaning of of the law we are grofs breakers of it? But O, fince God is one that doth behold the fecrets of the heart, be not content with outfide holinels. I think, there is as much difference between a hypocrite and a real Chriftian, as is between a painted man and a real man: A painted man hath all the parts of a real man, but he wants the life of a man 3 fo a hypocrite hath all the parts of a Chriftian, but wants the life of a Chrifl ian.

I will tell you 'five forts of perfbns whom Chrift will rejeft:

ift y Thofe who keep their tongue with all diligence, and do not keep their heart with all diligence. Some there are who will not fpeak iniquity, but they pra&ife iniquity to work hypoerify. I lay, If a man do not keep his heart as well as his tongue, he fhall be nothing. Many perlons fpeak that of Chrift which they believe not 3 yea, fome have gone to that length of impiety, as to lpeak good of Chrift with their tongue, and hate him in their heart. I fhall lay no more to that perlon but this word, lPr0'y~xxyi. He whofe hatred is covered with deceits his iniquity fhall be preached in the congregation. Is there a perfon whole hatred of Chrift is covered with a profefiion? I fay. That perion’s iniquity fhall be preached before the whole congregation. The day is apw • : " ' * • . *r • proachins.

of Hypocrify. i 99

proching, when the perlon that is not a real lover of Chritt (hall meet with this reproach; Jo, this is theman that made not Gel his refuse. I think, God is yet to lift us with a lieve that is (mailer than any we have met with: I intreat you therefore learch yourielves, for the day is afteroaching when none (hall be a le to bide the ftorm but thole that are b voided upon the rock. 1 (ear the day is coming, when Scotland's trial ihall call many p r °!^~

f()i'S: 1 heretore I m treat you to be as much (Jniiluans in heart as m tongue. 0

The zd fort of perions, whom Cnrijt w;L reject,

are fuch as divide the law ^ that is, they arc ti ratable Chriftians but not lccond-taole Chriftians 5 they love the works of holinels at ieait to appearance, but they hate the works of righteouineis; mch as thele perions that are made mention of, Ho; . vi. 6 . they love iacrifice better than rncrcy, and bumi-orferings better than companion. r i here are iome who love the firft table of the law better than the iecond. O (uch a perlon as pretends to love God, and hates his neighbour, that is a religion which was never approven of God 5 and therefore, it ye would be perions approven of God, divide not the law.

The 5 d fort of perfons, whom Chnlt will reject, are Chriftians that divide the gofpel; and there are many luch Chriftians in thole days. Some willembrace the promifes of the golpel but they will caft at the commands of the golpel: Like thole that believed inChrift, and yet cried out, This 1, a haul faying:, who can hear it? John vi. Thou lhalt never be a Chriftian approven of God, it tnou embrace not the commands as well as the promises. Some Chriftians do embrace the promifes before they believe the threatnings; that. Chriftians religion is

weak.

■

zoo The great Danger

The 4 th fort of Chriftians, whom Chrift will alfo rejeft, are theie who are for dividing Chrift; thole he will rejech 1 mean this 5 Some Chriftians will take Chrift for righteoufnefs, that will not take him for fanffification 5 feme Chriftians will take Chrift for wifdom, that will not take him for redemption. But know it, there lhall none get Chrift, but theie who will be content to take whole Chrift. I would ask that queftion at you which *P aul fpoke, Is Chrijl divided? And will ye not take whole Chrift? for what hath he, which is not neceflary for us?

The 5 th fort of Chriftians whom Chrift will rejeff, and who lhall not be approven of him, are viiible Chriftians, that is, thoie that are Chriftians abroad, and are not Chriftians at home 5 thefe are perfons whom Chrift will not approve.

A 4 th thing, in which hypocrify doth ftand, is this, for a perlon to be more taken up in purfuit after the approbation and applaule of men, than after the approbation and applaufe of God $ that is an eminent ftep ofhypocriiy. This is clear from Mat. xxiii. 7, 8, 9. and from John xxii. 44. where it is laid, i They love the praife of men more than the praife of God. I would pole your conlciences with this 5 Ate there not many here, who have been a hundred times more a£fe<fted with the approbation of a minifter or.Chriftian, than with the approbation of God? are there not many who love the praife of men more than the praife of God? I trow, if fome of us were fearched, we would rather have Chriftians fpeaking good of us, than’ Chrift fpeaking good of us.

The 5 th ftep of hypocrily is this, for a Chriftian to be exerciied in the doing of fome duties, and yet flighting lome more fubftantial duties of the golpel $

this.

of Hypocrify. ‘aoi ■

this is an evidence and mark of hypocrify: This is clear, Mat, xxiii. where the hypocrite is charged with this, that he pays tithe of mint, annife and rue, and leaves the weightier matters of the lave undone, as judgment and mercy. The lame is made mention of, Luke xi. 24. f hey pay tithe of mint and annife, and yet neglefit faith and love, and thofe weightier matters of the law. I tell you four of the duties the hypocrite is moft taken up with; there is the duty of prayer, the duty of keeping publick ordinances, the duty of reading, and the duty of keeping the converfation without (pot; thefe are the four great duties in which the diligence of hypocrites doth vent: But as for the duty of felf -examination, and the duty of keeping the heart with all diligence, and exerci - Jing themlelves unto godline fs, thole are the duties the hypocrite is not at all taken up with.

The 6th thing, in which hypocrify doth Hand,' is for perlons to (train at gnats, and to fwattow camels.

I tell you three things a hypocrite will exceedingly ftrain at: 1. An oath, he will exceedingly drain at that; 2. He will exceedingly guard againft giving offence unto any that are religious; and, 3. He will frudy to guard againft the neglect of publick duty: And yet there are camels that he will (wallow, and not ftrain at them.

There is this, 7 thly, in which hypocrify doth ftand, namely, for a perfon to be much taken up in cenfuring the fmall faults of others, and neglecting their own that are more grol’s; according to that word. Mat. vii. O hypocrite, take fir ft- the beam out of thine own eye, &c. There are fome perlons that can lee their neighbour’s faults better than their own. It is reported of a certain beaft, that it can lee none within, but it can fee excellently without. I think,, a Chriftian ought to be like thole cherubims that

201 The great Danger

are recorded, 2 Cbron. iii. 1 3. Their faces were in - - ward, they looked that wav,

8 tbly, Hypocrily ftands in this, for a perfon to be more taken and affeCted with the lots of approbation from men, than of God’s approbation. I would ask you, Are there not fome here, that the lots of approbation from a Chrift ian hath afieCted them more with lorrow than ever the lois of approbation from God did ?

The 9th ftep of hypocrify is, for perfons to be more ftudious to inlarge their profeflion and appearance, than to inlarge their praCtice and work. There are tome perfons whole great work it is to inlarge their profeflion, and to make their name confpicious 3 but, as to the bettering their practice, they are ftrangers to that. That is a ftrange word, Mat. xxiii. 5. They make broad their phy lotteries, and the hems of their garments 3 that is, they make broad their profeflion. There are fome perfons more covetous to be leen to be followers of Chrift, than really to be lo.

There is this, laftly, in which hypocrify doth Hand, even this, for a perlon to have a conftant contradiction between their light and their practice. This is clear, Mat. xxiii. 3. where Chrift fays, TJo as they bid you do 3 but do not as they do: Far they fay, and do not. I confefs, there is in hypocrily a fix-fold contradiction: ifi, There is a mighty contradiction between a hypocrite’s light and his practice 3 for he knows many things that he never lets about to do. 2 dly\ There is a mighty contradiction between his profeflion and his praCtice 3 he profefles one thing, and he praCtileth another, idly. There. is a contradiction between his walk when he is alone, and his walk when he is in company. - %thly, T here

is a contradiction between his outward and his inward

mail*

of Hypocrify. 203

man. 5 thly, There is a contradiftion between his defires' and his endeavours 3 for fometimes a hypocrite may have excellent defires, but leldom or never hath he excellent endeavours. Laflly, There is a mighty contradiction in a hypocrite between his tongue and his heart.

Kow that which, fecondly , I (hall fpeak to is tins ;

I would clear a little unto you, that it is your duty to guard againft hypocrify. Luke xii. 1. 'Jake he r i of the leaven of the 1 Fharifees, which is hypocrify. The word, that is there rendred take heed, imports fo much 5 Firfi of all, Take heed (as it were, this is the imprimis of a Chriftian’s duty) to guard aaainft hypocrify. And I fhall fay no more, to prels this to he your duty^ but this 3 I think thoie gteat and everlafting woes that are pronounced agamft hypocrify, in the 23d chapter of JUatthew, lpeak this, It is your duty to guard againft hypocrily.

‘thirdly, I fhall point out to you three forts ot hypocrify. 1 ft, There is a hypocrily which is confident with real graces for ye would know this, every thing that is done in hypocrily doth not make & Chriftian a hypocrite as to his date. I cornels, it this were taken notice of, that every aa of hypocrily doth not give a Chriftian fufficient ground to call himfelf a "hypocrite, we might reprove hypocrites with more advantage. This is clear from the 3d chapter of Galatians, where Feter, James and Barnabas are charged with hypocrify, that they walked not uprightly 3 ‘yet, I think, all are perfwaded that thefe were not hypocrites, lily, There is a dark

unknown hypocrily, fo as neither the perlon himlelt, nor any that obferves his walk, knows him to be a hypocrite j of whorn that word is laid, they atw deceiving and being deceived. Some perfons may be hypocrites, and they not know it; yea, and all o-

104 'the great Danger

thers that know their walk will not be able to call them hypocrites. There is a 3 J lort of hypocrily that is moft grols, to wit, known and prefumptuous hypocrily 5 that is, for a perfbn to play the hypocrite, and know that he docs it 5 for a pcrlon to be perlonating a Chriftian, and yet know that he is perlonating a Chriftian 5 of whom that word is faid, 1 Tim f iv. 2. they fpeak lies in hypocrify. This is a dreadful fin j when a perfon can play the hypocrite, and know he is playing the hypocrite.

^ Now, before I proftcute this truth any further, I would have you to guard againft any thing that may be Ipoken by them that are profane and grots, who are ready to think all religion but hypocrily, and all the duties of religion but a form. I would lay to that pcrlon that hates religion under the vail of hypocrily, Do not think we are fpeaking againft the form of religion: Tho’ 1 confeis there may be a form of religion where there wants the power of religion, yet there may be much of the power of religion where there is the form of religion. 1 would ask this queftion at thefe that hate religion under the vail of hypocrify, and fay, they cannot tolerate that fuch hypocrites Ihould get leave to do as they do $ 1 would ask this queftion at you, What is the realon, fir, that ye hate hypocrily? O lay ye, I hate hypocrify, but I hate not religion. But would ye know why indeed ye hate hypocrify? it is this, ye hate not only the image of Chrift, but ye hate the very picture of it. Some hate not only real Chrift ians, but they hate the very picfure’of them.

I lay this to the perion that hates hypocrify and is profane 5 He may fay what he will, he hates not hypocrify, but he ha{:es the very fhadow and picture of Chrift. idly, I would ask this queftion at you, which will clear thisj O thou who ha teft hypocrify,

what

Xvhat is the reafon thou hateft not drunkennefs, fwear-> ing ano v\ h. redom alio? Some pcrfons will persecute hypocrify, and yet they will fwear and lie, and add drunkennefs to their tbi^ft, t tell you why the profane perlon hates hypocrify, and yet loves drunkennefs 3 he hates hypocrify becauie it is a fin that looks like godlineis, and he loves drunkennels becauie it is a fin that looks like the devil. A 3d queftion that 1 would ask at fuch is this 3 What wilt thou fay in that day, when Chrift f hall ask that queftion at you which Gideon asked at Zeba and Zalmunnct y What manner of men were thefe whom ye perfecuted? and ye fhall anfwer, As thou art, jo were they, each one refembled the fimilitude of a prince. I confels, l never loved the perlon that hated hypocrily, and yet loved profanity and grofs fins.

At this time I fhall go no further, but fhall fpeak a little to fix or leven fteps unto which a hypocrite cannot go. i/?, A hypocrite cannot go that length, as to mourn over original fin. Durft thou ever fay thou haft fitten down in lecret, and cried forth, O wretched man that I am! &c. that is a token thou haft palled from death to life.

I would give you two realons why a hypocrite cannot mourn over original fin 5 1, Becauie the guilt of original fin is only taken up by faith 3 nothing can diicover the guilt and filthinels of original fin fo lively as faith: Faith is that which diicovers to a perfon that woful root of bitternefs that is within him. The id ground why the hypocrite cannot mourn over original finis this 3 So long as a perlon is a ftranger from Chrift, he looks upon original fin as none of his own. Are there not many that think original fin is none of their own? They will grone under actual fins, becauie they cannot put them by, but they are their own > but O they cannot believe

that

io 6 The great Danger

that original fin, that was commited five thoufand years ago, fhould be theirs. Now, till once a perion begin to engage with Chrift, it is impoffible for him to believe original fin to be his own. Are there any here, to whom fometimes original fin hath been their burden? I fay, That is a ftep a hypocrite never went, nor ever fhall go. 1 think indeed, he is an excellent Chriftian that can live under thefe three: i. To think original fin as great as any aftual tranlgreftion. 2. I think, he is an excellent Chriftian, that can believe original fin is as much his own as if he had eaten the forbidden fruit; and no doubt it is as much his own as if indeed he had eaten it, tho’ it is hard for a Chriftian to believe it. 3. 1 think,' he isan excellent Chriftian, who can believe that the root of every iniquity that ever was vented or named in the world is within his curled heart, and that upon a luitable temptation we would be brought to aft and commit fuch an evil.

There is a id ftep that a hypocrite cannot go, nameiy, A hypocrite can never win this length, to have a higher account of Chrift than of any thing in the world befide. A hypocrite may win to love Chrift in fome refpeft; but he can never win to this length, to love Chrift above all things. Now I * would pofe you with this; Did ye ever bring your "hearts to this, that ye could take angels to witnefs, ye defired nothing lo much as Chrift, and Chrift: had all thy defire? that if Chrift had been put in one balance, and all thy idols into another, in thy appreheniion Qhnft would have weighed them down exceedingly? Alas! it is certain, many of us that are here, if we would not lie, we durft not for a world lay that Chrift is preferred above all things.

I confels indeed, Chrift fhould have the preheminence

of Ilypocrify. 207

netice in all things; but, aids! many of us give him the preheminence in nothing.

^Jly, A hypocrite can never go this length, even to mourn over his misbelief, and contempt of the goipel. Didft thou ever in lecret pour forth thy heart to God becaufe of thy misbelief? that is.a length a hypocrite cannot march. And I give you thele reafons why a hypocrite cannot mourn for mifbelief • 1. Becauie he doth not take up thefinfulnefs of the Bn of misbelief. I think, ( it is one of the great arts of a Chriftian, to take up and comprehend' the finfulnels of.that (in of misbelief. 2. Becauie it is impofliblc to think misbelief an exceeding iinful fin, till once the matchlds excellency, beauty and worth of Chrift be dil^overed.

There is a 4^’ftep which a hypocrite cannot go, to wit, A hypocrite cannot come this length, as to mourn over the eating and drinking unworthily the body and blood of the Lord. A hypocrite teldom (or never almoft) wins to a hearty mourning over his eating and drinking unworthily; that is a fin which oft-times lies without the reach of a hypocrite’s confeffion and prayer.

The 5 th thing which a hypocrite cannot at all times win to (which if ye have gone, ye may conclude ye have faffed from death to life) is this; He can never win to a hearty renunciation of his own righteoufnefs, to be totally denied unto his own righteoufnefs, and to flee wholly for refuge unto Jefus Chrift. It is a great myftery of a Chriftian practice, to be wholly denied to the righteoufnefs of the law, and to flee to the rightcouiheis of the goipel, as haying nothing; I fay, upon ftridt fcarch ye will find it a molt difficult practice tor a Chriftian to be denied to his ow n righ teoufinefs.

There is a 6 th ftep which a hypocrite cannot go,

namely,

ao8 The great 'Danger

namely, He cannot mourn fecretly and fcrioufty for vain thoughts and finful thoughts. It is a notable evidence of fincerity, when a perlon can win to a real mourning for thole finful thoughts that are within his bofbm. Canfl thou take heaven to witnels, that vain thoughts, and the imaginations of thy own heart, do trouble and affiiil thee? There are lomc indeed that care not for their thoughts, they think their thoughts are free: But know this, God will judge thee as much for thy thoughts as for thy words and practice.

There is this 7 tb flep which a hypocrite cannot go, to wit, He can never win to a flayed and compoled walking with God $ all a hypocrite’s religion is by fits. This is certain, that upon lerious fearch it will be found, that many perlons know not what it is to be conllant in walking with God. There are fbme times indeed they will take on many excellent fits of religion 5 but, as for a conllant walking with God, they are utterly flrangers unto it. I tell you fix times when a hypocrite takes on his fits of religion: ift, A hypocrite takes on his fits of religion under the crols: That is the time when a hypocrite, 'Who is indeed profane, will turn religious 5 according to that word, c Pfal. Ixxviii. 34. x JVhen he flew them, * then they fought him, and enquired early after God. Some perlons will be profane in profperity $ and, when God begins to fmite them, they will put on fbme fit of godlinefs. A id time, when a hypocrite puts on his fits of religion, is, when he is drawing near unto his grave, when death and he begins to yoke. Some perfons never mind religion till once death and they begin to f'peak together. I fay, It is one to a thouland if thefe fits of religion will bear thee through. A 3 d time is, when he is under ibme deep, prefling and itrong

conof Hypocrijy. io<?

convi&ions. Sometimes, when God awakens a Chriftian’s conlcience, he will put on excellent fits of religion 5 according to that, Jiffs ii. 37. when their confidences are pricked, they cry out, (and no doubt fome hypocrites among them) Men and brethren, what pall we do to be Javed? The 4 th time, when a hypocrite puts on many excellent fits of religion, is, when he is called to extraordinary duties* Sometimes a hypocrite will put on excellent fits of religion af a communion, and he will lay afide all thole fits till the next communion come about. A 5 th time, when a hypocrite puts on excellent fits of religion, is, when there is a crown to be gotten for following of Chrift 5 as Jehu cries, Conte and behold my zeal for the Lord. It is not much for a perloa to be religious when Chrift is in fafhion? but O it is much for a perlon to be religious when Chrift is perlecuted. The laft time I lhall mention, when a hypocrite puts on his fits of religion, is, when he is in religious company, and in a religious family. Some will be religious in a religious family, and profane in a profane family. I fay to that man or woman, The evcrlafting curfe of God fhall light upon thy head, if thou do not repent. O guard againft this, that thou be not religious only in religious company. I think, if fome were jearched, they will be found always religious in religious company $ and, when they are in profane company, they will turn profane. What is that? to turn into fo many fhapes, and to deny Chrift that bought thee f Now, O fearch whether or no this evil root of bitternels be in you, that ye may mourn and lament over it 5 and defire that he, who is the God of truth, may give you a heart endued with this precious plant of fincerity, that, before thou go hence and be no more, thou mayft have that teftimony,

O Beaio

The great Danger

Behold an Ijraelite indeed, in whofe heart there is no gui'e.

SERMON

Job xxxvi. 13,

But the Hypocrites in Heart heap up Wrath: They cry not when he bmdeth them. -

A R E there not feme who, upon a ferious and impartial learcli of their own hearts by the candle of the Lord, may be conftraincd to fufpecl all their religion is but hypocrify, that all their enjoyments are but delufions, and all the duties they have gone about are but formality and lying to God with the tongue? I fuppoie there are fome of us that are here," that have taken our hearts too foon upon trull 3 there are fome of us that are here, like thofe that are mentioned, Num. xvi, 2. famous in the congregation, or (as the word may be rendered) men of names 3 and yet that word may be laid of us, Rev. iii. 1. Thou haft a name to be living, and behold thou art dead. I have thought that a ilrange expreffion which is in the 1 2th v. of Jude, where the apoftle, pointing forth the hypocrite, calls him a perlon that is twice dead: That is, he is not only dead in rclpebl of his natural ftate, being a ftranger to God 3 but alfo he is dead in this refpebl, the life that once he leemed to have in the ways of God is now gone and departed from him. I wonder that fome of us who are here are not made beacons upon

• the

the top of a mountain, and monuments of the everlafting difpleafure of God: And 1 think it alio a wonder that fome of us are not carried dead from our prayers, when we go to them $ for it is certain many of us can fpeak our prayers unto God, when we cannot heart our prayers unto God. I do not queftion but a hypocrite wearies of God, and I think God wearies as much of him. I would earneftly intreat you all to be impartial in the fearch of your own hearts, left ye go down to the grave with a lie in your right hand, a deceived heart having led you afide. I fuppole there does not only hypocrify ap- ^ pear in the principle that leads us unto duty, but alio in the manner of our going about duty, as likewile in the end which we have before us in going about duty. I wonder God doth not prelent that challenge to us, in the multitude of our prayers, Who hath required theje things at your hands? There is a delperate boldnels that hath overtaken the Ipirits of maby, lo as they can fpeak lies unto God with as great confidence, and as little fear, as tho’ God were indeed an idol. Are there not many of us who make a falhion of prayer, while our confciences bear us witnels that lbmetimes the half of our prayers are damnable lies? Do we not fometimes delire fuch a thing from God in prayer, and we care no more for it than for the ftreet under ouc feet? Is it not certain, that we will lbmetimes feem to confels fuch a fin to God in prayer, and be no more weighted with it than if indeed it were no fin? and is knot certain, that we will in prayer praile God for fuch a thing as for fending, Chrift into the world, and for giving us this blefied and everlafting golpel, and yet our hearts will be no more afieflea with thole things than if they were fancies, and not real truth? I confefe, there are Ibme of us that are..a. . O 2 - aot-

212, The great Danger

not able to fpeak much againfl hypocrify; I fuppofi: we may go down to our graves with this lamentation, Our hearts are not right with God, nor fiedfafi in his covenant. O believe it, hypocriiy may be fpun with a fmall thread, and we may (as it were) paint religion and hypocrify both upon one board. And he would be a very diicerning Chriflian, that woiild be able to dilcern between religion and hypocrify. Ay, know it, there are lome brought within fight of the city, who fhall never go there; as it were, they have been brought to the walls and ports of that excellent city, and yet never enter therein: For I am lure there is not a hypocrite in heaven to-day, but there are many thouland hypocrites in hell to-day. I make the fuppofition there were a hundred profeffors in this church to-day 5 it were much if fifty of us were fincere, and the root of the matter were with us. O hypocrify, hypocrify (tho’ in them but partial, and not in its dominion) is that which hath made many of God’s own children to go mour- . ning to their grave, bedewing their way with tears all along as they went.

In the forenoon we told you there were five things we intended to fpeak to from thofe words; the firfl whereof was this, That there is fuch a thing incident to many as hypocrify and dijfimulation. This was clearly prefuppofed in the words. It is notfaid, the hypocrite in heart; but, the hypocrites in heart. . ; And we have cleared this a little, That there is fuch a thing incident to many: I could wifh many of us that are here were not a confirmation of this truth. And we have lpoken a little to what hypo- 'crily is, as likewife to ten fleps in which hypocrify doth Hand, and to feveral other things concerning this grand predominant and mailer fin that is among

us % and doth io much take up our hearts.

Before we leave this firft dofirine from the words, we (hall fpeak a little to thefe three things^ \ft % To propole to you fome conliderations to prels you to guard again!! hynocrify. And this I l'pcak not only to "thefe that are indeed hypocrites, but alio to thole that are accjua;nt with God, that may have iomc tjnfbre of hypocrily.

The firfl conlideration, to prefs you to guard agair.lt hypocrily, is this; The perlon that is a hypocrite is never at real peace. I tell you three things upon which a hypocrite doth elpecially build his peace; ift, He doth oft-times, found his peace upon the approbation of the faints. As long as a hypocrite hath a fair gale of applaule, he almoffc never dilputes his interelt. The id foundation, upon which a hypocrite doth build his peace, is upon his diligence, that h c f aft s twice a-WGtk, and he prays twice a-day. The 3 d thing, whereon a hypocrite founds his peace, is npon his external holinels, and conformity to the letter of the law. I confels, fometimes a hypocrite may have exceeding much carnal joy and contentment, but it js when he hath the fairelt gale of the world’s applaule. I would have you taking along this oblervation, which I lqppole js certain; 1 think it is impoflible for a hypocrite ever to have peace or joy when he wants applaule: Let all the things of the woild concur to create peace to a hypocrite, he i hall not

have it if he want applaufe.

A fecond conlideration, to prels you to guard againft hypoenfy, is thole names that hypocrily gc.i.s 111 feripture, which may intorce and prels this upon you, to guard againlt hypocrily. And theie aic four names that hypocrily gets in feripture, all which evidence that hypocrily is a very great (in. Hypocrily in the feripture is called blajpvemfi ■ 1 r n hi

214 The great T) anger

(that is a flrange name) Rev. ii. 9. I know the blasphemy of thofe that call themf elves Jews, and are not . Yea, I fay this, hypocrily is a very near (lep to that unpardonable fin againfl the holy Ghoft. Now, if there were no more to diicommend hypocrify unto you but this, that fcripture calls it blafphemy , it were more than fufficient. 2 dly, In fcripture, hypocrily is called wickednefs , and eminently Is it fo called. This is clear by comparing Mat . xxii. 18. with Mark xii. 15. In the one place it is called hypocrijy , and in the other place it is rendered, jind Jefus perceiving their wickednefs 3 which fays, that hypocrily is a fin odious and detellable to God. ylly, Hypocrily in fcripture is called a lying unto God, according to that word, Rfal. lxviii. ^6. They flattered him with their mouthy and lied unto him with their tongue 3 Ipeaking of their hypocritical prayers. And, Rev. iii. 9. They died unto me 3 and what laid they ? they faid they were Jews, and were not. Now, there is a 4 th name hvpoerify gets in fcripture} it is called a flattering of God, and that Is one of the moll dreadful names that it has 3 it is Indeed the fin which thinks God a liar, and therefore will be pleafed with fair words and compliments : Therefore it is faid, Rfal. lxxviii. 3 6 . ‘They flattered him with their lips. There is a 5 th name that hypocrily gets in fcripture, and it is that, Jam . i. 8. where the hypocrite is called a double-minded man , or (as the word is in its own language) a two-hearted wan, or a man that hath a heart within a hearty which fpeaks this, that the hypocrite is a perfon that hath two hearts, yea, and (as it were ) he hath two tongues. And the fame word is in Rfal. xii. 2. where ‘David prays to be kept from the deceitful man 3 the word is, from the two~hearted man , a man that hath two'hearts. If fo I may Ipeak, the hypo- - •- crite

crite hath one heart to Goti, and another to the dev il. Now I fay, all thole tryfted together do point forth the odious nature of the fin of hypocrily; and may it not be an argument to preis you to guard againu

hy Th flhird confideration, fo prefs you to guard aainft hypocrily, is this; It is the n which God doth especially hate and abhor. Would ye know the thing which God doth eipecially hate, and bis foul doth lothe? it is the evil of hy{cnfyi accordirm to that word, Trov. vi. 1 6 , 1 7- Ihere a,e f* tlrnm that the Lori hates, yea, / even areanabo- • 'l • ijvttn him • And would ye know what leads

the van? There is, ifi, a proud look, that looks to conceit - and, idly. There is a lying tongue, which is hypocrily. It is even for a man to tea _ a,r Jto God ) ‘ and vet there is abomination in his heart. As Sifti; may be gathered from that,

He that is upright in his way is his delight , and, £ Jhe ruletf fontraries, he that is not ftraight m,d

S Ihe ibtal of the Ottd

of the hypocrite is abomination unto the Lord , and

word, /am. nC v*r find the hypocrite

mall his ways, je win n vvhat

where ye left him at another time 1 all you vvhat

si 6 The great Danger

thci -cock that is put in Iome high place, which turns as ever the wind turns: He is (as it were) in a perpetual circle and motion. That is a learching word which Chrift hath, Mat. vi. 16. where Ch riff makes mention of iome that were Chriftians in their faces, that were not Chriftians in their hearts. There arc iome who lodge Chrift in their looks, who never lodge him their hearts 5 thefeare they that disfigure their faces, and appear outwardly to fail, but within are nothing. I fay, Would ye win to be fixed, truflingm the Lord? then by all means ftudy to -guard againft this evil of hypocrify.

The fifth confideration, to move you to guard againft hypocrify, is this 5 That hypocrify mhe mother of pride, and pride is the daughter of hypocrify. In fhort, it is this, hypocrify and pride will never iundef: I oefy a perlon to be proud, but he is a hypocrite 5 and to be a hypocrite, but he is proud. Hub. ii. 4. c Ihe man that is lifted up, his loeart is not upright in him $ that is, he that is prefumptous is not fincere. For clearing of this, I would have you take notice of this $ Pride doth oft-times confift more in the afte£hons than in the thoughts, pride doth ftand more in defire than it doth in our light. Fo make out this 5 Iome perfons, when they are thinking of thcmlelves, will fay, O I am but a poor unworthy man, and, There is none like me 5 and yet that perlon will fret if any other body fpeak any thing of him but good; he will defire all men to fpeak good of him, and to have high thoughts of him, tho’ he hath fomething in him which may feem to fay he hath no higlf thoughts of bimfelf. Therefore obferve this 5 pride confifts as much in deli res and affections as in thoughts: For tho’ thou ihouldft have no high thoughts of thyfelf, yet thy defiring others to have high thoughts of thee, and

thy

thy being affe£ted with lorrow for want of thole high thoughts of thee in others, that is pride. I do think the hypocrite hath thcfe three fleps of pride ordinarily attending him 5 ift, He cannot abide that' any Ihould excel him in gifts 5 that is a thing very anxious to him. 2 dly, He cannot abide that any ihould exceed him in applauie. And, 5 dly, He cannot abide that any Ihould excel him in diligence, at leaft the report of it 5 that is it in which the hypocrite’s pride vents itfelf, he cannot abide that any Ihould be above him. And O is riot this the language of out* curled hearts? 1 am, and there is none ' hefide me. Yea, iuch is the deiperate pride of our hearts, that when any will be fpeaking good of us, then mod ordinarily our hearts willjbegin to ipeak good of themfelves.

The [mb confideration, to prefs you to guard againft hypocrify, is this; The perion that is under the foot of hypocrify, it is impoffible for him to profit by preaching. What is the reaibn that ye profit not by all that is lpckcn to you from day to day? it is even this, ye are not upright and fincere. This is clear, Mcah ii. 7. "Does not my word good to them that walk uprightly? that is, My word does good to them that are fincere 5 and, upon the contrary, the reafon why it doth not profit them is, becaule ' they are hypocrites. I fuppofe much fincerity would make us excellent proficients by hearing lermons, I tell you three great ends the hypocrite hath in coming to fermons; ijl, A hypocrite comes oft to the church, rather to edify his light, than to better his affections; that is, rather to have his knowledge increafed, than to have affeCtions in order: That is a cur fed defign. I know, a perlbn may come to have his light bettered; but O do not make it your only defign and end 10 have your light bettered. There

8 The great Danger

is a zd end of a hypocrite’s coming to the publick ordinances, and that is, to latisfy his natural confidence $ or, $dly, to be leen of men. Now, none of theie are gracious right principles of obedience. Or, 4 thly, This is ordinarily our end in coming to the ' publick ordinances, to latisfy our curiofity more than to latisfy our cafe $ hence it is, that in preaching we are more taken up in hearing men gifts, than in making application of what is laid. Now, what is the realbn ye profit not by preaching? it is this, your hypocrify.* This is abundantly clear, i c Pet. ii. i, 2. where, dirediing them to defire the fincere milk of the word like new-born babes, he lays this for a ground, Lay afide all hypocrify.

The /event h confutation, to help you to guard again ft hypocrify, is this; The want of fincerity, and the having of hypocrify, is a mighty pbftru&ion of communion and fellowlhip with God. Would ye know the realbn why fome perlons are admitted lo leldom to converfe and correlpond with God? it is even this, we arc not fincere. That is a ftrange word, Job xiii. 16. The hypocrite Jhall not come before him 5 that is, be whom he will that God doth admit before him, the hypocrite is never the man. And it is clear from Tfal. xi. at the clofe, His countenance doth behold the upright. And, by the rule of contraries, the perfon that is not fincere fhall not behold the countenance of God. I am perfwaded of this, if fincerity were our royal attainment, and if fincerity and truth in the inward parts were the thing were purfuing after, we would have fix enjoyments of God where we have not one $ for the hypocrite can neither leek enjoyments, nor improve them when he has them. That is a ftrange ^and moft excellent word, ‘Pfal. cxl. ult. 'The upright pall

dwell in his prefence. Would ye know 7 the perlon

that

of Hypocrify. 2 1 p

that is admitted to fellowfhip and communion with God? it is the fincere and upright Chriitian 5 which fpeaks this, that the hypocrite is the peribn that is not admitted at all to dwell in his prefence: And I may lay, that the hypocrify even of his Ions and daughters is that which doth exceedingly impede that noble and precious correlpondence which Ihould be between them and heaven.

The eighth confideration, to help you to guard againft hypocrify, is this; The perlon that is a hypocrite is a perlon that is near a fall. Would ye know the perfon that will keep his feet belt in a llormy day? it is the fincere Chriitian 5 according to that word, ^ rev. x. 9. He that walks uprightly, walks furely. ' A fincere Chriitian will wreltle through many difficulties, and overcome many temptations, which will over-hale the hypocrite. O you that would overcome temptations, I would prels this upon you, to Itudy truth in the inward parts.

Now that which, fecondly, I fhall {peak to fhall be this; What is the realon that hypocrify is fo rife and univerlal an evil among many? And I fhall name to you thole five reafons why hypocrify is lb

rife an evil. „ r

The firft reafon of it is this ; That molt folks

love exceeding well to be fpoken of, and therefore it is that hypocrify is lb rife. In fhort, I think pride is the very rile of hypocrify r Believe it, this is fure, if there were lefs pride, there would be lefs hypocrify; for there are many perlons that defire to be Ipoken of, and will take on a profelfion, that th£y may attain the applaufe of men: However, I think indeed, it is but a poor heaven for a perfon to have the approbation of men that are liars.

The Jecond thing, which is the rife of hypocrify* . ' ' r 1S?

a ao The great Danger .

is $ That perfbns are not afraid to take on a profeffion, I think that perfon may fijfpefl himlelf, that hath taken on a profeffion without fear. Many take up religion at their foot, and are not afraid they fhall not be anlwerable to their profeffion. I think it were lui table for a perfon, when he takes on a profeffion, to tremble three days in the bitrernefs of his foul. Alas! I fear there are many fear] els profeffors in this time, and that will make many apoftate profeffors in the time of trial.

The third reafon, why hypocrify is fo rife, is this 5 Many perlons live not within light of the omniicience of God. O! did ye know that he is a fearcher of the heart 5, and trier of the reins, that would indeed help you much again!! hypocrify. This is clear, 1 Chron. xxix. 17. where iDavid, rendering a realon of his fincerity and uprightnefs, lays, 'Becaufe I knew thou art a fearcher of the hearts. If we did believe that God did 'behold us better than we do ourlelves, we durfl: not fo much counterfeit religion 5 but, alas! we fay, God doth) not fee.

The fourth realon, why hypocrify dothfo much abound, is this 5 Perlons aredeftitute of the fear of God./- This may be gathered from Jofh. xxiv. where he prefles them to lincerity, from the fear of the Lord. I am fure, if we were walking much under the impreffion of the fear of the Lord, we durfl not counterfeit religion fo much as we do: I never loved ape’s religion.

The fifth reafon that hypocrify is fo rife is this 5 Perfbns are not convinced of the neceflity of fincerity. Many think profefTion an excellent thing, but they cannot abide tq be bound to all the duties of religion. I think, it is too ordinary what an atheifl 1 poke.

The profeffion of religion is pleafant, but the (C practice of religion is unpleafant.” Some love the i ' coat

coat of Chrift, but love not the real grace of CHrift $ fome would have a form of godlineis, but care not indeed for the power of godlinefs.

That which, thirdly, I /hall fpeak to fhall be this 5 I (hall propofe (ix or leven marks of a hypocrite, whereby ye may know whether or not this diicourfe - hath been to you.

The firfi mark of a hypocrite, that 1 (hall give,- fhall be that in the text; He cries not when God hinds hiniy that is, under the crofs he cries not unto God. There are three erodes that will be exceeding great trials to a hypocrite $ there is the crofs of desertion, the crols of darkneis, and the crofs of outward poverty: All thefe three erodes will be great trials to a perfon’s fincerity. Now, are there not fome that, let Chrift defert them never fo oft, they cry not when God binds them? tho’ their lpirits be • under never fo many bonds, they do not cry unto God. I fay, It is an undeniable evidence of a hypocrite, not to cry when he is under defertion and bonds; and I fuppofe, if that be a mark of a hypocrite, many of us may cry guilty, I would ask this queftion at you j Are there not many that have a name of being Chriftians, that it is thirty days fince they ^law the King, and yet never (ent a (igh unto God tor that? and are ye not then the perfons that cry not when God hinds them? O is there not a man or woman here that will own this, that they cry not when God hinds them? are there not many bonds upon the fpirits of many, and yet they cry not when God hinds them? I tell you what the hypocrite is like ^ he is like JJJacloar, couching down between two burdens. O fear and ftand in aw, thou that crieft not when God binds thee, left thou be indeed a hypocrite. Now I would prefs this home upon you; Are there not

21S The great Danger

many, who, under the fad and affi&ing difpenfiitions they meet with, know not what it is to cry unto God? I tell you the - crois a hypocrite can worffc bear; it is reproach.

The fecond mark of a hypocrite (which will be yet fearching, and indeed ought to put you to trial) is this j Tnat it is an undeniable mark of a hypocrite, to be more affefled with one fpot upon his face thaii with, ten fpots upon his heart $ that, before there were one blemifh upon his face, he would rather have a thousand blemifhes upon his heart. O but, before we would fee any thing wrong without, we would rather let all go wrong within! I am lure, be who he will, that is the perfon whom the text /peaks of, and he i$. the hypocrite in heart. Many are more afraid to be found finners by men, than by God. Some rather than they were known by men to be fuch as they are, they would choofe to be damnable atheifts unto God, and let none know of it. 1 would make this out unto you thus 5 Are there not lome, as long as their fin is hidden, and none of the world knows of it, they will never /lied a tear for it? but let once the world know of it, and their hearts will be diftra&ed with lorrow. There are fome who are guilty of the fin of fornication, of which the world doth not know, and in this cafe they will never have a fad heart for it $ but let once the world know it, and they will weep bitterly: And this is the rea/bn of it, we choofe rather to lole the ap* probation of God, 1 than the approbation of men. Ay, know it, fome would rather lole the approbation of heaven, than the approbation of minifters.

The third mark of one that is a hypocrite (and. I would defire you to fearch yourfelves by it) is this 5 As for the hypocrite in heart, this is the very icope and tfnd of the naoft part of his dudes, to be

of Hypocrify. 223

fern of men $ according to that mark of the hypocrite that is given, Mat. xxiii. 5. All their works are to be feen of men. Are there not many of us, that, when we go to pray, could wifli that all our acquaintances did know we are praying at fuch a time? Yea, is not this afecretpiece of our hypocrify, we will be glad when others do furprife us praying, w£ will be glad when our acquaintances do furprile us praying at fuch a time? Some can never fay that ever they prayed from a right principle, nor to a right end. I trow, when the books /hall be opened, many of our prayers, and the ends of our going to communions, fhall make us afliamed. I do not dilcommend the duties 5 but, alas, the mod part of our a&ions are to be feen of men.

Th c fourth mark of one that is a hypocrite.is this; He is a perfon that never did fufpeci his hypocrify, they have the confidence that they were always fincere. I fay, Sincerity is oft-times joined with fome fulpicion of hypocrify.

Th z fifth evidence of hypocrify is this $ A perfon that is a hypocrite lpves many things more than God, he trufts, many things more than. God, he obeys many things more than God, and he defires many things more than God, and he fears man more than God. So that there are thele five great idols of a hypocrite 9 there are the idols of love, there are the idols of fear, there are the idols of obedience, there are the idols of defire, and there are ‘the idols of faith: I call theft the idols of faith, even any thing that a perfon trufts in more than God 5 I call the idols of love, any thing a perfon loves more than God, I call the idols o. ooedience, any thing a perfon obeys more than God 5 I call the idols of fear, any thing that a perion fears more than God j and I call the idols of defire, any thing

#

224 The great Danger

that a perfbn deli res more than God. Now, I fa 5% a hypocrite hath all thefe five idols dwelling within him.

The fixth evidence of one that is a hypocrite is this ^ He is more taken up in the purfuit of vilible holinels than of invilible holinels 5 he is more taken up in purfuing after the lhadow of religion, than after the lubftance of religion 3 according to that word which is in Mat. xxiii. 2 6, 27, 28. I would' have you knowing this, There are fome who have indeed begotten themfelves into a lively hope, whom Chrift did never beget. It is a ftrange word which Job hath, Job viii. 1 3. where he compares the hope of the hypocrite to a fpider's web. Now, what is the realon that the hope of the hypocrite is like the fpider’s web? This is one ground of it 3 As the fpider’s web is fpun out of its own bowels, fo the hope of a hypocrite is fpun out of his own conceit and bowels, without any foundation or ground from God. Alas! the day is coming, that fearfulmfs L ball furprife the hypocrites in Sion.

I have thefe five queftions to ask at the hypocrite, and lhall dole.

The iy?/]ueftion that I would ask at the hypocrite is that queftion that Abijab asked at Jeroboam ’s wife, 1 Kings xiv. 6. Why feignefl thou thyfelf to be another? O hypocrite, what is the realon thou feigneft thyfelf to be a real Chriftian, fince thou art not indeed real? what is the reafon thou pretendeft to be fo?

The 2 d queftion that l would ask at the hypocrite is this 3 Doft thou think that hypocrify and the form of religion will bring thee to heaven? I fay, If thou hadft a profeftion a thoufand times more big. than it is, it fhould never bring thee to heaven. I confels indeed, that a profeftion of religion

of Hypocrijy. 225

is beautiful, and that a good name is excellent; but O if ye could be perfwaded to purlue ids after the approbation of men, and more after the approbation of God! I think that word which is ipoken of DetnetriuSy 3 John 12. Demetrius is of good report of all r rnen y and of the truth itfelf $ I lay, Thele two put together, to be of good report of all men y and of the truth itfelf would make up an excellent compound.

The 3 d queftion that I would ask at the hypocrite is this 9 Think ye that ye can fatisfy God with a profdTion? O know it, the joy of the hypocrite is but fo) A a moment. That is a ftrange word, Job xx. 5, 6 . where, lpeaking of the joy of the hypocrite, he fays, Let him mount up his head unto heaven, and h is fame and report be never fo great, yet he pall fly away as a floadow, and evanifl as a dream in the night. O know it, God is One whofe eyes are as a flame of fire, that can difeern the fecrets and intents of the heart.

There is this, 4 thly, that I would ask at you* namely, What a poor advantage haft thou, tho’ every one that knows thee fhould cry, Hofanna y hofdnna, and fhould be praifing^thee in the gate, and all thy acquaintance Ihould be putting an eminent note of excellency upon thee? if Chrift fhall lay to thee, ‘Depart from me, what a poor advantage haft tbou? What is the matter tho’ all men ipeak evil of us, if Chrift fpeak good of us? and what is the matter tho’ all men ipeak good of us, if Chrift do not believe it? ChrilVs commendation is worth the commendation of a world of precious faints.

There is this, laflly, that I would ask at you, namely, What poor beauty and excellency is in the form of religion? and what exquifite and unipeak-

P able

22.6 The great ‘Prejudice

able beauty is in the power of religion? Now, what is the reafon thou art io much taken up in purging that which is lefs beautiful? and negleSing to puriue thar which is yet more beautiful? I fhall give you theie two realons why iorae purfue more the form than the power of religion: lfi, Iherormof religion is much more eafily gotten than the power of it; and that is the real'on why many perfons leek the form of religion, that ftek not the power of it: It is eal'y to be a Chriftian in name, but it is not eaiy to be a Chriftian indeed. The id reafon why perfons leek the form of religion, and not the lubftance of it, is, Becanle forne perfons can difeern the beauty of the form of religion, that cannot difeern the beauty of the lubftance of rdioion. Search your own hearts, and ye will find thisto be the ground why many perfons puriue the form of religion, that do not purlbe after the reality and lubftance of it. I defire you, as in the fight of God who fhall one day judge your hearts that you would be purfuing after truth m the inward parts. I fhall lay no more" to guard againft any that may take advantage from what is now faid againft the mere form without the power of religion, but that they take this along with them: We have nest in all this been fpeaking againft the profeffion of religion. I would fay theie two words to iuch; I ft. Thou that art fo orotly profane, wilt thou be convinced of this; muft not religion be an excellent thing, that fo many fall in love with the very form of it? I lay, it there were no more to convince profane perfons that religion is an excellent thing but this, it were more than fufficient. O ftrangers to godlmefs, muft not religion be a precious thing, feeing there are tnour fands in the vifible church who are lovers of the

very form of it? idly y I would fey this, 11 a

of Sloth fulnefs* a 27

Ion that hath the form of godlineis come fhort of heaven, how much rather thou that haft neither the form nor the fubftance of godlinefs? I intreat the perions whom this difeourfe concerns, that they would learch their hearts, and lee if this root of bitternels be in them: As likewile, ye that are ft rangers to God, will ye be provoked to give up your hearts unto him, and make an everlaning resignation of yourlelves to him? Now unto him that is able to perfwade you, we deftre to give praife.

rjfl

SERMON

The great Prejudice of Slothfulnefs.

Slothfulnefs cafieth into a deep Sleep.-

W HERE is the advantage and profit of all the pains that are taken upon you? Is not our preaching like writing on the land, and plowing upon the rock, which leaves no impreftion? We preach much unto you, and ye hear much from day to day, and yet ye do not profit. I would only lay this by the way, There is no preaching that fhall ever do you good, till it be three times preached $ not that I mean it ought to be three times laid oyer unto you, but it muft be three times preached before

r o 8 The great Trejfutice

it do you good. i (l, It mud be from heaven to

the mimder’s heart 5 and idly, It mud be preached from his heart unto the people ^ and, 3 dly, They mud preach it to their own heart over again. And the want of fome of theie is the realon tnat ofttimes we have occafion to cry forth, Wo is me, my Icanncf f, my leannefs* Are ye not longing till the reproach of your barrenness be taken away, that that commandment might come forth, O woman that haft not travailed with child, fing and rejoice 3 for ftje that was barren hath more, children than the married wife?. This evil of flothfulneis is, we con-, ceive, a mod reigning and univerfal evil in thole, days. In the verle we have read, we have flothfulneis painted ' forth in a mod’ lively form and fhape, that perlons may be conftrained to hate it and to lot he it. There are four things to be taken notice of from this verle, which will be taken in the explication of the words ^ if, What Jlothfulnefs, ftuggiftmefs, and neglect of duty, is an evil that per - fons ouccht to avoid and jbun. The id obfervation is this, 1 That Jlothfulnefs isr the mother of deep Security. Slothfulneis cads into a deep fleep. There is this, idly, that I would have you taking notice of, namely, Slothfulnefs is the fore-runner of inany fad f pi ritual fl'rokes that a perjon / hall meet with. The 4 tb oblervation is by comparing v. 15. with

1 6. He that keeps the commandment, keeps his own foul 5 but he that defpifeth his ways , JbaB die : And it is this, Thai Jlothfulnefs is a foitl-deflroying fin 5 it is that which is the ruin of that precious

thing , the foul .

As for the frd, Thai Jlothfulnefs, fluggifhnefs and peglebl of duty, per [on s ought to fhun and to bewai e

of. It is clear from that word, Rom* xii. 11. Be J not

hot Jlothful in bitfinefs, but fervent in fpirit, ferving the lord. And that word, Heb. vi. f r Bc not /toilful^ but followers of them, who through faith and patience inherit the promijes. And likewiie it is clgir that we ought to beware of ilothfulnefs, from the confdant experience of the faints that have gone before us, that have been roach taken up in the diligent a£ding and confdant way of going about duty 5 according to that word, ‘ Pfal. cxxxii. 4. I will not %ive Jleep to my eyes, nor /lumber to my eyelids. As likewiie it is clear from the many disadvantages and inconveniencies that wait upon flothfulneis, of the truth of which this text is a proof. Zaftly { It is clear that it is the duty of a Chrifdian eipecially to avoid flothfulneis, becaufe of the many excellent commands that are given to diligence, and the many Iweet advantages that wait upon the Chrifdian that makes godlinels his exerede.

Now, before I can proceed to lpeak any further unto this truth, 1 would clear a little what flothfulnefs is. And we conceive it fdands 311 thefe four or five things 5 1 /?, It fdands in this, namely, In a Chrifdian’s neglecd of known duty, that notwithfdanding fuch a thing is known to be our duty, yet we will finfully negle£d it. 2 dly, It fdands in this, to wit, A Chrildian’s flighting the opportunity that he hath for going about duty. When there is an occafion ient unto you to pray, ye dreadfully (light the opportunity, and will not iet ad)out to do it.

3 dly. It fdands in this, even a periods not feeking, and waiting for an opportunity for the doing ot duty. Some will not at all exerciie themielves in this, in leeking and in waiting for an opportunity in which they may go about duty, tythly, Slothdulnels Hands in this, namely, J he imalleld temptation or diver lion

that one meets with will be a fufficient impediment

230 T he great ‘Prejudice

to hinder them from duty $ that is a woful Hep of a peribn s llothfulnefs. And, laftly> which is the cape-iloneof flothfulnefs, That perions are glad when they meet with luch a diveriion from duty. Ofttimes it is fo j we are more glad to embrace the temptation ot the devil than hd is to tempt us.

Now, in fpeaking to this, I /hall touch at two things 5 1 _/?•, W hat is the rile, original and fountain of the dreadful ilothlulnefs that is among many? zdly. What is the realon that per/ons in thole days are io dreadful negle&ers of known duty?

The 1 fl thing that hath influence upon it is much worldly-mindcdneis, and thofe heart-purfuirs and engagements after and unto our idols and the things "of the world. Know ye not that word, It is mpoffible Jor one to ferve two m afters? if ye make the world your mailer, ye cannot make Chrifl *vour Mailer. It is good to make the world our iervant, but it is a defperate piece of iniquity to make it our mailer, 1 Cor. ix. 25. Every man that JJri - veth (that is, would be diligent) for the 7nafery } Joe?nnft be temperate (or moderate) in all things. And, I fa. lxiv. 6 . compared with v. 7. In v. 6 . Our iniquities like the wind have taken us away j and then he lubjoins, E'here is none that calls upon God. Is it not known that our hearts are fo bent upon the world, that almoil it is a burden to us to give any time to duty? 1 would have you taking this ^ along with you $ It is a great miilake among perions, who fay, That prayer may help a Chriflian to comfcrr, prayer may help a Chriilian to heaven, prayer may help a miniiler to preach 5 but it will not help a merchant to fell his wares, and another tradeiman to exerciie his calling: For I have known merchants, that knew their own hearts

better than iome of us do, who afiured me, that

they

they never had the fpirit of their employment better than when they prayed bed and molt in the morning. Now, as ye would not ly under this evil of (lothfulnels; then flop your hearts in'thc puriuit of the things of the world.

The 2 d thing that hath influence upon our flothfulnels is our want of delight in God, and of love unto him. Is it potfible that perfons that have delight in the Lord, and their hearts burning within them with love, can be lb little in the cxerciie of duty as we are? Believe it, our little excrciie of duty is a fpeaking evidence of the decay of delight in God, and love to him j as appears from Ifa. xliii. 22. where he fethers their neglcft of duty upon the want of delight in God. 1 am lure, delight in God would make us bow our knee okner to God than we do, delight in God would make it a wearinels to us to dcfilt from the duty or ptayer. It is no wonder Ionic of us do not pray much, and do not meditate much, and do not read the Icriptures much 5 becaufe we queftion much if e v er rhe fir e of love was kindled in our hearts. 0 flee pet 5 , wake, and call upon your God. If delight m God were our mercy and our exercife, we would think it our burden to be fhutout from his prefence but one day, A 2d thing that hath influence upon it is our formality in duty when we go about it. Nothin# is io much the fore-runner of flothfulnefs, as to be formal in duty when we go about it. Ihele two fifter-fins are joined together, Ifa. lxiv. 7. ’Tber* is none that calls upon tby name, nor.JUrreth up htmfelf to take hold of thee. It once ye come that

might cry out, I am lure yonder perfon cares not whether he be heard or no. And it is, we think, one of the dreadfulleft evidences of the lelf-feeking that reigns in many, that, when they pray in com* pany, they will hoife up all their fails, and wait tor the coming of the wind, and there will not be an expreflion that may help for the getting of liberty but they will make ufie of it 5 and, when they are alone, they will let their words fall to the ground, and w T ill not ftirup themfelves to take hold of God. \Vhat fays that? it fays, In your publick prayers ye {eek yourfelves more than God. And I am fure, if ' ye were lecking him in publick, ye would feek him in private alfo.

A 4 th thing that hath influence upon it is this ^ There are three conftraining fountains and principles of doing duty, which are not lively upon our hearts. Know ye the three thing that drive Chriftians unto duty? There is love, neceflity. and fear $ thefe are the three things that lead a Chriftian to duty: And, if none of thefe be lively upon a Chriftian ’s heart, he will not pray much aright. Love unto God, and delight in him, is that which leads a Chriftian to duty j and fo neceflities, when they are lively and apprehended, wfill make them go up to the fountain which is able to compenfe and fill up the depth of their neceflity: The depth of neceflity leads up to the fulnefs of God $ neceflity leads a Chriftian to duty. I tell you what neceflity is like 3 it is like hunger: If a man be hungry, he will dig through ftone- walls for meat; fb neceflity, if it be lively upon a Chriftian, he had rather go far off than want an opportunity to pray. Neceflity hath not a defire to God but one, and that is,’ To be near Gqd. And alfo love, when it is lively upon a Chrifiian’s ipirir, is the principle of his obedience 5 accorof Slothfulnefs, 233

ding to that word, If ye love me, keep my commandments. Love never knew what it was to (light and dilpute a commandment. This is the great divinity of love; God hath jpoken in his holinefs, I mill rejoice. And love cries out, Til that the Lord hath commanded me, I mill do it. 3* hear is that which puts a Ghriftiau to duty 3 fear to offend the majefty of God, and fear of the difadvantages that attend the negleft of duty. No queftion, if once the fear of God be out, through our indulging our idol, we immediately (lack in our diligence in duty. That is a remarkable word. Job xv. 4. Thou reflrainell prayer before htm, and thou cap cji off' fear.

sthly. The dreadful atheifm that is among many hath influence upon it. They do not believe there is a God, and therefore they (light that which he calls for. This is clear by comparing the lit and 2d veries of the 14th Plalm, The fool hath Jaid in his heart, There is not a God. And, in the end of the 2 d verfe, They feek not God. That is a flaking evidence of our atheifm, we do fintully (light

and negleft known duties. , r ,

6 thly This hath influence upon (loth ful nets, and ne<de£t of thofe duties that he calls for at our hands, namely The fweetnefsand beauty of duties is gone away from us. Some look upon the duties of relioion as their burden, and fome look upon the puties of religion as their bond and obligation 3 but few of us look upon the duties of religion as our honour. Now, till once thou come to this to think the duties of religion as much a part of thy honour' as a part of thy fubjeffion, it will be much for thee to be conftant in the exerciie of them. Is it not certain, that, ere we prayed iometimes, we had rather go very far off? We dow not abide to lubjeT o urlel ves to the yoke of Chrift 5 and hence it is t at

134 great ‘Prejudice.

we cry forth, O w/wtf ^ wearinefs is it to fcrve the Lord? We think it hard to fubjcfl our (elves to all thole things which he calls for at our hands.

■jthly, There is this that hath as much influence upon it as any thing, tho’ it be not much oblerved, to wit, 'There are many who have not come to believe the reality of this, that godlincfs is great gain: And no doubt, if the reality, the beauty and advantage of godlinels were believed, we could not but be walking in the paths of it. I think indeed, he hath come to a good length, that hath come to believe and be perfwaded in his foul of this, that godlinels is a real thing: And, if penons will iearch themlelves, they will find that many of the evils of thofe days, and that are to be found with them, have fprung from this root of bitternels, the want of the faith of this, that godlinefs is great gain. I defire you to believe that godlinels is no fancy nor notion 5 ere long it ihall be made to appear a truth.

The 8 tb thing that hath influence upon it is, The great dominion that our idols have over us, and the reigning power of our predominant lulls, are that which makes us to be led afide from the doing of duty. I tell you two great idols that are enemies to diligence, and are -(as it were) the parents of flotjufulnefs: There is that great idol of felf-righteoufnefs, that perfons have a great refpecl unto. This is clear by comparing Song v. 2. with the 3d verfe, I have wafted my feet, how can I defile them? that is, I have attained to luch a length of fanclification, that T need not trouble myielf for more: And hence it is that the fiuggard is wifer in his own conceit than /even men that can render a reafon.

' And, ‘Philip, iii. 12. I forget thofe things that are behind (and that makes him a diligent Chriilian)

of Slothfulnefs. 235

gnd prefs forward to what is before. The fecond idol that hath much influence upon it is that great fDagon of felf-indulgence 5 we dow not put ourfelves to any toil and labour. That is oft-times our word unto ourfelves, which “Peter had unto Chrift, Pity thyfelf. And O that curled pity and cruel mercy we have unto ourlelves! I may lay, The mercy ot fuch a cruel one is but cruelty. We dow not want an hour’s fleep, tho’ we Ihould have an hours enjoyment of Chrift.

Now I ftiall, fecondly , propofe fome confiderations to hold forth the aggravations of this fan ot

There is this 1 ft aggravation of it, That perlons

flight a duty, tho’ they have an opportunity to do it they will flight and fin away a golden occafion that they have for the doing of duty. A pedon that hath come this length, he may know that flothfulnels hath a great power and dominion over him: And is it not oft-times fo? I think, it all the times that we have neglefted duty when we have had opportunity to do ‘it, and have been under the conviction of its being our duty, were known, we would be afliamed of ourfelves. tea to make this more ftrong, there are fome, when they have the opportunity to do duty, and convidion that it is

their duty, the very air of a temptation, yea

very power of ilothfulnefs, will make them to

“ iR ThA“ JSwi of flothhilnfls is this } When the opportunity to pray, and the motions of the Spirit rryft together, we flight the duty. s 1 no certain wc will fometimes have ah opportunity to pray, and likewife there will be the begin, i^ and fore-runners of an approaching enjoyment, and of the fweet breathings of the Spirit, the heart will be (as

2^6 The great ‘Prejudice

it were all on wing; and yet, notwithftanding of both rheie, thou wilt fit alone and keep filence? That is a mighty aggravation of flothfulneis'; it is for a perfon to fay, I care not for Ghrill; and, when he lends (as it were) the fore-runner of his approaching prefonce, we dole all the doors of our heart, that he may not win in.

The 3 d aggravation of flothfulnels is this 5 When we have an opportunity, and the beauty of the duty is alio difcovered unto us, yet we negledt ir. Is it not fometimes that God will prefent an opportunity to pray, and he will dilcover to the loul the fweetnefs, the beauty and advantage of the duty $ and yet at the fame very time the Chriitian will flight his call, and keep filence, and not bow his knee unto God? Now, no queftion, that is a great aggravation of flothfulnels $ it is the lame as for a perfon to fay, He cares not for the doing of his •commandments, even when they are adorned with all beauty.

The 4 th aggravation of llothfulnefs is for persons to neglecl duty after the Lord hath appeared unto them in that duty twice, after eminent difeoveries of the beauty, excellency and fweetnefs of Chrift in fuch a duty. This was the aggravation of Solomon's lin, He departed <frcm the Lord after he had appeared unto him twite, 1 Kings xi. 9. Now, is not this a great aggravation of this lin, that after in prayer we have tailed of the fweetnefs that caujes the lips of thefe that are afleep to fpeak, after in prayer we have been caught up to the third heavens, after in prayer we have tailed of thole morningpartakings of that excellent inheritance j I lay, after thole dilcoveries of God in prayer and other duties, that yet the perfon will flight that duty? This was the aggravation of the bride her fecurity, Song v. 1.

comof Sloth fulnefs . 237

compared with v. 2. In the id vcrfe is the enjoyment fhe had of Chrift, and yet upon the back of that fhc flights his invitation. It lays this. Many of us care not for enjoyments of God. Sometimes perfons have found fo much of God in prayer, that they have been forced to call the place of their praying Eben-czer, the place of living after feeing 3 yet, after that to flight duty, what a dreadful offence is that! and how will God contend with that perlon, after the Lord hath appeared unto him twice!

The 5 th aggravation of it is this, for a perfon to flight duty alter the Lord at the lame prefent time is bearing in convi&ions of the great difadvantages that do attend the neglcft of that duty. It is known, that fometimes God hath taken pains to point out the difadvantages that come to us by the negleT of duty 5 yet even at the fame very time when ye have known it is an evil and a bitter thing to depart fro?# the Lord, and to flight his commandments, I lay, at the fame time, you thro 5 flothfulnels will cry out. Yet a little (Jeep, and a little /timber, and a little folding cf "the hands to fleep: Now, is not this a oreatfin, to flight duty, after the unanfwerable convictions of the difadvantages that tney ha/e by the

negleft of it ? L

The 6th aggravation £>f flothfulnefs,^ and which

fometimes accompanies it, is, for perfons to flight known duty, after flrong refolutions and covenants taken upon their hearts/that they would not flight duty any more. Lid not fome take on reiolutions at the laft communion in this place, fuch as, I fhall be more in fecret duty than ever I was before? did not fome take on that refolution, God mall be mure the delight of my foul, and the cover of my eyes,

and the defire of my heart, than ever he was before?

Now

JvJow, haft thou not flighted thole duties, after thole bonds and relolutions taken on upon thy heart? And what is this? is it not to have that written upon thy fore-head, Lo, rhis man dealt deceitfully with God, and was not ftedfaft in his covenant?

The 7 th aggravation that waits upon flothfulnels is, for perfons to flight duty after they have been convinced of this, that God was contending with others for flighting of it 5 that is to fin againft juftice.

There is this lafl aggravation of it, namely; Arc there not fome perlons here to-day, that have heard fome when they were palling in through the gates of death, when the ew-ftrings have begun to break, and the fhadows of death have been fitting on their eye-lids, have this complaint, Alas For the days that I have flighted duty fo much! I think, there arc many that lometimes have heard fuch a complaint 5 and what a dreadful aggravation is this of thy fin? ' I fhall fay of the profeffbrs of this time, It is poffible fome of them may be faved, but I doubt much if there be many of the profeflors of this time that fhall be laved but fo as by fire. And what is the reafon that many perfons who die in thole days (whom we in charity fuppofe to have Chrift in them the hope of glory) enter into heaven under a cloud? is it not this, their not exerciling themfelves unto godlinefs, and their not making it their work?

The third thing that I fhall ipcak to, and with which I fhall dole, is, I fhall mention fome disadvantages thatwait upon this evil of llothfulnefs.

And the firjl that I fhall name fhall be this in in the text $ Slothfulnels is the mother of deep lecurity. Some perfons ask, What is the reafon that they have a lleeping conlcience, fleeping affedions, and a fleeping judgment? it is even this, Thou art

not

not diligent in duty: Slothfulnefs cafteth into a deep fleep, it is like a nurfe, it rocks you in the cradle of a deep lleep. Slothfulnefs hath made many deep a long time j and if there were no more to preis you to guard againft it but this, that it is the mother of lecurity, it were more than lufficienr.

idly, The flothful Chriftian is the Chriftian that hath not much communion with God, nor enjoyment of him. Many in thefe days have this queftion, What is the realon that God and I never meet? in preaching and prayer, and every duty that I go about, this may be written upon it, God is not here. What’ is the realon that I go not in fometimes to the chambers of prefence, and am not fatisfied with heny out of the rock? it is even this, Slothfulnefs and negleft of duty is that which draws a vail between Chrift and you. T his is clear, i Prc t v. xxn. ult • Seeft thou a man diligent in his bufinefs? he pall fan dbefore the King. We may take the words in a lpiritual fenfe, that a Ghriflian diligent in his duty, and active in his work, /hall Hand before the King, and have enjoyment of God $ according to that word, <jhe hand of the diligent foaU be made rich; and that word, fhe foul of the diligent pall be made fat. Now, the reafon that oft-times there is a vail drawn between Chrift and thee, is this, negie# of duty.

A 3 d dilad vantage that comes by.flothfulnefs is 5 It is the rile and original of thole decays, bacKilidings and ruins of the work of God, which are in the hearts of many in thole days. Are theie not many who may write this on their fore-heads, ‘pecay, decay, decay? What is the reafon that love, faith tendernefs and mortification are dying withm us fo much? even the dreadful flothlulnefs and flighting of duty that is with us? Eccl. x. 1 o. By much Jlotbfulnefs of the hands, the bcufe drops

240 The great ‘Prejudice

through, and the building doth decay. "Thy flothfulnels in known duty is that which makes thy building to decay. I luppole, fome make lo little progrefs an the duties of religion, and their building doth fo little advance, that they may be put to that quell ion, Shall ever the cope-Jlone be put on, and 1 have occafion to cry, Grace, grace to it?

The 4 th dilad vantage that comes by flothfulnefs is this 5 It doth impair, darken and exceedingly deform the beauty and excellency of the Chriftian. Sloth falnefs makes Chriftians like the beggars $ once they were in an excellent eflate, and now they are become exceeding low thro 5 flothfulnels. This is clear from that word, \ Vrov. xxiii. 21. c Drowfine[s pall clothe a man with rags. The beautiful robes, and the change of raiment, that once they were clothed with, are now taken away, and (as it were) they are now clothed with rags.

5 thly. It is the rile of the prevailing power our idols have over us. Some ask that queilion, What is the realbn my idols do lb much prevail ? it is even this, Thou art flothful. This is clear, c Prov. xii. 24. fhe hand of the diligent jhall bear rule , but the flothful pall be under tribute. The llothful Chriftian fhall be in fubjeflion to his lulls and idols. It is no wonder every temptation that meets us pre-- vail over us, becaufe we are not diligent. We that do engage ourfelves in this bleiled war, do intangle ourfelves with the vanities of the world.

The 6 th diladvantage that waits upon it is this 5 Slothfulnels and negleft of duty is the mother of formality in duty. What is the realbn that fome, when they go to prayer, are under lo many bonds? it is even this, Ye pray but feldom, and lb ye cannot have much liberty when ye pray. Some pray lb leldom times to God, that in a manner, when they

of Sloth fulnefs. 141

• pray, they cannot get words to tell what ails them. This is clear, IJh. lxiv. 7. where thefe two are joined together: Says he, T here is none that call upon God 5 and immediately it is fubjoined, There is none that firs up himfelf to take hold of thee. No queftion, if a Chriftian would endeavour to be ferious and atlive, he would be diligent.

The 7 th difad vantage that waits upon flothfulnefs is this 5 A flothful Chriftian is the Chriftian that breaks forth into debates anent his intereft. It is impoflible for a flothful Chriftian to be in much clearnels concerning his peace with God. What is the reafon that the conferences of fome perlons fpeak luch terrible things againft them? it is this, They exercife not themfelves unto godlinels. What is the reafon that fome of us have not the pence of God y which pnjfes nil underfunding, guarding our hearts and minds? it is becaufe we do not in every thing by prayer and fupplication make known our requefts unto God with thankfgiving.

The lafi di fad vantage that comes by flothfulnefs is this j All duties of religion become a burden unto the flothful Chriftian. What is the reafon that pleaching becomes a burden to many, and all that God requires we cannot abide it? it is even flothfulnefs. That is a ftrange word, Trov. xv. 19. The way of the Jluggnrd is ns a hedge of thorns 5 (a ilothful Chriftian, before he would pray, would rather go through a hedge of thorns and jag himfelf) but the way of the righteous fall be made plain, or, as the word is, it is as a caufey.* The way of the diligent Chriftian is as for one to go all along upon a cauley. Now I fay, If ye would have the duties of religion to become your delight, then be much m the exercife of Chriftian diligence. # .

I Jhall not ftand to fpeak much ngore at this time,

a

q.^ 2 The great Prejudice

it not being the multiplying of words that will do it. I fhall only add } That ye may go away with advantage by what is faid, I would lay two words by way of application: And,

i/?, I would ierioufly defire you that are {lighters of duties, not only in publick, but when ye are alone j I would defire you, that this day ye would be engaged to let' about the duty of prayer. I think there aie many houfcs in Glafgow that are very like hell, there being nothing heard in them but the voice of curfing and finful Ipeaking. Ye do not indeed know God, and therefore ye do not care for the fcrving of him.

There are three great objections in the hearts of them that are unacquaint with God, which hinder them from the exercile of prayer.

The fir ft is this, “ O what need I pray, or obey “ the minifter, when he bids me read the leriptures, “ and hear preachings, and think upon my own “ {late and condition? for, if I be predeftinate to u life, 1 will win to heaven, whether I pray and “ read or no 5 and if I be predeflinate to hell, tho’

I fhould pray and weep all my days, I will never “ win to heaven.” That is the very old temptation of the devil: But I fay this 5 May ye not argue thus with your own hearts alfo, If I be appointed to be a rich man, I {hall become rich tho’ I never put my hands to labour? and, idly, W hy will yc not alio realon thus with yourfelves, If I be appointed to live forty years, I need neither eat nor drink 5 for I will live that time whether I eat or drink or no? For ye may as well fay that, as to lay, I may win to heaven tho’ I never pray, if I be predeftinate to go there. I fay this to you, God hath made a iweet conjunction between the end and the means that lead unto that end 5 God hath predeftinated to

life, thro’ the believing on his Son. So that there is a connexion between the decree of God, and the end of it, and the midft that leads unto that end.

The lecond obje&ion is this 5 “I cannot pray, I “ know not what to fay to God.” I had occafion to prefs this at more length yefterday. I would only fay this 5 Thou condemned: thylelf, that fayed thou canft not pray, when thou halt a tongue to fpeak, and a heart to think. A perlon is bound in confcience by the commandment of the Lord, tho 5 he fhould not pray with his heart, to pray with his tongue: I fay, Pray with thy tongue, if it were but that word, Lord help me to pray, till thy heart come up this length. That is a ftrange word, Hof. xiv. 2. Lake with you words, and fay, &c. Now, what knoweft thou but God will bring up thy heart, when thou canft not bring it up thylelf?

And there is that third objection of lome 5 “ Alas! “ lay lome, I fin more when I pray than when I let <c alone prayer.” To this I anlwer, Perhaps thou finneft not more in prayer than when thou doft negle£f it $ but oft-times it is thus, thou feeft thy fins better when thou prayeft, than when thou art out of prayer 5 this is the ground of that objection: "Thou finneft not more in prayer, but thou leeft thy fins more in prayer, than when thou art out of it. And I would further lay, Oughteft thou to call out with prayer, becaufe thou finneft much in it? for it is not the fault of prayer that thou finneft much in it, but thy own fault. Is this good divinity? I am a very finful man, and therefore I will not go to Chrift, and I am polluted, therefore I will never go to the fountain to wafli me?

Now, there is* this, idly , that I would dole with :

l would give that advice to all of you that arc here,

which

a44 3"^ great 'Prejudice

which the mariners gave to /oim#, chap. i. 6. O Sleepers, arife and call upon your God. Since your work is great, and your day is almoit ipeiir, 1 intreat you to be lerious, and ftirring in duty- lc were a (harne for fome of us to tell how ieldom we pray; nay, we have come that length, to flight prayer without a conviflion. I would lay to iuch. Look that the dreadful fentence which was part upon the fervant that received one talent and went and hid it in a nakpin, be not they lot 5 Unfaithful fervant, take him, and bind him hand and Jeet, and caft him into utter darknefs, See. I pray you, what account will ye make of all your gilts, ot all your opportunities to ferve God, and of all the lermons and lectures ye have heard from the wbrd or the Lord? There are many to whom l may give that reproof which ‘Pharaoh gave to the children ot ifrael; Ye are idle, ye are idle. I would give that advice to many that are here, which Chrift gave unto him who flood idle in the market-place, Why. t land ye here idle all the day? This is your time and occafion for you to work; and I would defire to know what ye intend to do, fince all day ye ltand idle and do not work. No doubt this hoidstrue, a perfon that will not work fliould not eat. there are fome Chriftians like rich merchants, who have oathered much, and do now fit down and ipend ot the flock: So fome Chriftians feed upon their experiences, and think they are far enough advanced; they lay to their own hearts, as that rich man laid. Soul, take thy ref, for thou haji food for many days. A Chriftian that has taken that courle, fliall go halting to heaven. I fliall fay no more, but, O ftir up yourfelves; O carelefs daughters, awake; and, O ye that are afleep, Hand up, and Chrift lhall give

you light.

of Slothfulnefs.

SERMON XII.

Slothfulnefs cajleth into a deep Sleep. •

T HERE are four things which Solomon fpeaks of ‘Prov. xxx. 24, — 96. every one of which may teach man a fpiritua] 1 effort and doctrine: Firft the Jlnts which may teach a man that leflon ot Chriftian' providence, that tho' they be a people not (Irons, they provide their meat in the fummer.

‘This ought to’ be the duty of every Chriftian, to be providing againft the day of ftraits. There is a iecond beaft commended, and that is the Coma 5 who may teach a Chriftian that leffori of humanity andfelf-denial, in regard tho' they be but a feeble folk, yet they make their refuge in the_ rocks; mat io _a Chriftian, not being ftrong m himielf, might /? to the Rock which is ftronger than hmfelf. The third beaft that he commends is the LocuJ is, w have no king, yet go forth all by bands: T ius _ Chriftian ihould march forth in offer under his King, when he goes out to fight. The fourth ca

thathe commends is the Spider, which taketh hold with its hands, and is in kings palace * ; which may teach a man this leffon of Chriftian diligence, that he fhould take hold of his duty, and work that e may be brought into the King’s preknee. I would

only fay this 5 Slothfulnefs is tht abo " "obferl fits upmoft in our hearts. It was an _

a 4 6 The great Trejudice

ful in his own bujinefs is brother to him that is # great wafer. And I think, if this were the fruit and advantage of our doftrine, that perfons under this idol of llothfulnels were wakned and ftirred up to diligence, we might go away with joy. As for you that have Chrift in you the hope of glory, I would ask this queftion at you j Do ye not think Chrift as precious as ever he was? is there not as much fweetnefs, as much advantage to be found in Chrift, as ever was to be found in him? Now, if it be lo, what is the reafon we take lo little pains to correfpond with him? what is the realbn that there is lo little travelling of the foul between infinite emptinels and infinite fulnels, infinite inability in a Chriftian to help himielf, and compleat ability in Chrift to help him y that the one deep is not crying unto the other deep? Many of us are like to go down to our graves in our milery and barrennels, becaule of our llothfulnels.

At the laft occafion that we fpoke upon thele words, I told you that there are four obfervations in them $ the firft of which was, “ That flothful- “ nefs and neglecl of duty was an evil ordinarily in- “ cident unto many,” This, we told you, was clear in the {cope $ and from this truth we have Ipoken to feveral things. There are yet three things that remain further to be fpoken to from it.

The fir (l thing that I fhall fpeak to at this time is, To propofe lome confiderations to prels you to guard againft this evil of llothfulnels and negleft ol duty $ and I would exhort you, fince it is not a matter of fmall concernment, and fince everlafting advantage lies in the doing of duty, that ye would be ftirred up, by thele confiderations, now at laft to take this bond upon your heart, that ye lhall be excrciled unto godlinels.

The

of’Slothfulnefs. 247

The firft conftderation is this; The work that a Ch.'iftiaii hath to do is exceeding great, and his journey very long; and therefore awake, and be not flothful. I luppofe, there are tome here that may take up this complaint. There is much of my day fpent, and there is not much of my work done 5 yea, that there are lome who have fpent a great part of their day, and yet are to begin their work. Now, fince it is certain that your work is great, then,’ O fleeper, awake, and (hake off -your ilothfulne’is. Is not faith, and believing in the name of the Son of God, a great work? Is not mortification to thy idols a great work? is not landification, and attaining to a bleffed conformity with God, a great work? is not patience a great work? is not aflurance of our being in Cjirift a great work? and is not heavenly-mindednefs a great work? And, fince all thefe great works are before you, will ye not then fhake off your fiothfulnefs, and fhr up yourlelves? This may be clear, 1 ‘Pet. chap i. where he prefTes to diligence, from the greatnefs of their work; and therefore he lets down there all the great works of religion, as if he would prel's them to diligence from theie, that faith, meeknels, patience, virtue and brotherly love are to be done by them. Know ye not that a perlon that hath a great wmk to do, will rife early in the morning to do it? ami a perfon that hath a long journey to go againit night, will rife by the breaking of the day >. And think ye eternity is not approaching? W hat do ye, O keepers ilothful, and negleders of the work that is or your everlafting concernment? will ye not now be provoked to fluke off that launefs that now hath overtaken you? I would fay that word toe very one o us i t i s h'vrh time for m to awake, for our day a £ fylmke, o Mm. ' <*

248 T he great ‘Prejudice

God. I think, a Chriftian ought to anfwer all his temptations with the like of that word wherewith Nehemiah anlwered the meffengers of Sanballat, I have a great work, to do, and therefore I cannot come to you, Neh. vi. 7. I lay, when a temptation aflaults thee, thou mayft fay this, O temptation, I have a great work to do, and therefore I cannot obey thee.

The fecond confideration, to prefs you to guard againft ilothfulnels, is $ That as the work is great, io the time, and the day in which thou muft do the work, is very fhort. It was a word of Chrift’s, John xi. 9. Jhere arq twelve hours in the day, in which a man may work, and walk, and not fumble: ‘But the night comes, &c. I fay, What knoweft thou but this is the eleventh hour of thy day, and thou haft but one hour to work in? That is a precious word of Chrift’s, J mu(l walk while it is to-day, for the night cometh in which no man can work. What know we (fome of us) but this may be the laft preaching we fhall be at? what know we but fbme of us that are here, that are lufty and ltrong, may yet be walking upon the borders of eternity, and before night we may hear the dead-bell go for them? Now, ftnee your day is fhort and very uncertain, then be provoked to rife from your deep, and fall to your work, that, when your Mafter comes, he may find you fo doing. But let not this fear any of you at religion, that the work of it is fo great, and the day fhort: If thou haft a great work, comfort thyfelf with this, thou haft alio a great reward ’ if thou accomplilh thy work} if thy work be great, there is a great recompence of reward alio. 2. There is great help laid upon One that is mighty, that fhall be communicate to thee for doing thy work. 3. Is thy work great, and thy day fhort? yet be prefs’d to

of Slothfulnefs. 240

fet about thy work, becaufe there is a ntfceflity lying upon thee for doing the work of this day.

The third confideration, to prefs you to guard againft flothfulnefs, is this $ The flighting of the duties of religion hath an eternal difad vantage waiting upon it 5 therefore, I fay, awake, and ftir up yourielves. If the negle£l of the duties of religion were attended only with outward difad vantages, then ye might with more liberty cry out, Tet a little Jleep, a little J lumber $ but fince the negleft of the duties of religion hath eternal difadvantages waiting upon it, then I fay, O fleeper, awake, and (hake off thy fluggilhnefs. The day is approaching, when the perfons in Glafypw that have flighted private worfhip, publick ordinances and the duties of religion mofi, /Hall cry out, Alas for the day that ever I flighted thofe things lo much! and O for the time again, and for fermons again! I fhould never flight them fo much as I have done. What makes us to flight the duties of religion? It is even this, we do not indeed believe there is eternal difad vantage waiting upon the flighting of them. O you who flight Chrift both when ye are alone and when ye are in company, let this provoke you, that the flighting of thefe things that are clearly pointed out to be your duty, may bring eternal deftru&ion upon you, when your poverty JbaU come upon you as an armed man> and as travail upon a i woman with child.

The fourth confideration, to prefs you to guard againft flothfulnefs, is this 5 There are eight things that flothfulnefs kills: 1 /?, It kills many precious and excellent conviSions. Perhaps there are iome who go home from fermon with this convi&ion, “ I am

a right llothful Chriftian, and right far below my ct duty.’* Now, what becomes of all your conyiclions? flothfulnefs, the great murderer, ruinesand

mura r Q 7 'he great ‘Prejudice

murders them all. ^ There are feme who are convinced, and fay, “ Alas, I want love Yet flothfulneis kills that conviction. Some are convinced ot this “ I am yet a ftranger to the Son of God, and “ unacquainted with him:” And yet flothfulnels kills that conviction. Slothfuhets is to conviction like ‘Pharaoh to the male-children of Ifrael, afloon as they are born it drowns them, and puts them away. How oft have ye been convinced? and yet ilothtulnefs banifhes your convictions. 2. It kills many precious and excellent relolutions. Is it not certain that fometimes a Chriftian, at fuch a faff ant at fuch a communion, took on fuch refolutxons and purpofes? and what became of them all? even llothtulnels cut the neck of all theie rel'olutions, and makes all our goodnefs to be as the early clirud, and as we morning-dew. Is there a perfon here, that is not convinced that they have broken the relolutions they took on at the laft communion they were at? -Now, what has done it? even flothfulnels; thou dolt not take pains to profecute thy relolutions, and bring them up to performance. Some of us relolve to-day, and break to-morrow. 5. It kills rnany precious and excellent defires after God, and after Jeius Chrilt. \V ill not fometimes the foul have defires for communion with God? and will it not fometimes cry forth, O when (hall I come and appear before him? and put up that defire, O to be near him, and to be made conform to his image! and flothfulnels kills thole defires, and makes them to evamfh and fly,*away. 4. It kills many precious and excellent motions of the Spirit of God. Is it not certain, that Chrnt will fometimes come unto thy heart, and cry out, Open to me, myfifter, my fpoufe, my dove, mu* defiled? Now, what becomes of tjiefe? even flothfulnels makes Chrilt to depart, and kills theie excelof Slothfulnefs. 251

lent motions of the Spirit. 5. It kills many fweet and excellent enjoyments of God. What is rhereafon that Chriftians are oft-times brought to put up this complaint, <c If this were Ch rift whom I have founds “ would he not reft in his love, and ftay longer “ with me $ but (as it were) his vifits are but ftand- “ ing vifits • he comes, and prefently he is gone again? ” it is even flothfulnels that kills many fweet and excellent enjoyments. 6 . Slothfulnefs kills in a great meafure (at leaft it brings to the very gates of ipiritual death) the graces of faith and of love $ fo that Chrift may take that complaint againft them, They ar z fallen from their ftrfi love. And what is the realon that fo many are weak in the faith? it is even this, flothfulnefs. 7. It kills in a very great mealure our hatred againft fin, and deteftation of our idols. Believe it, flothfulnels is one of the ftrongeft and filenteft prodlors for our idols. What is the realon that lo many perfons have fo little hatred and deteftation to fin? flothfulnels hath eaten out the hatred 5 as it were, flothfulnels is that which takes up the matter, and makes peace between our idols and our hearts. 8. It kills the ftrength that lometimes a Chriftian hath had in refilling and wreftling againft his temptations. What is the realon that not only a temptation, but the very fhadow of a temptation, is able to overcome us? it is becaule of flothfulnels. There is nothing that fome people meet with, but it becomes a temptation to them 5 affli£lion and poverty becomes their temptation, prolperity and abundance becomes their temptation, applaule and approbation becomes a temptation, want of applaufe and approbation becomes a temptation, liberty in prayer becomes a temptation, want of liberty, bonds in prayer become a temptation to them 5 yea, a wife becomes a temptation to her husband, ' and

25 a The great Trejudke

and children become a temptation to parents: AU moft fuch is the cur fed frame of our heart, that we can call our eyes upon nothing but it becomes a temptation to us.

The fifth confideration, to provoke you to guard againft flothfulnels, is this, If a fpirit be llothful in doing the work of religion, then no doubt it is moil active in the work of the devil j for it is impoffible to keep the fpirit of man idle: Therefore, if thy fpirit be not a&ive in doing the work of religion, unqueftionably it will be diligent in the work o the devil 5 it is impoflible to keep the fpirit of a man not active about fome thing. Our ipirits are not idle when we lleep: I do not queftion, but I am fure of it, the fpirit of man may do as much fin when he is fleeping as might ruine a thoufand worlds 5 when our eyes fleep, our fpirits lleep not. This is Indeed a ftrange thing, which as it proves the immortality of the foul, fo it proves this, that there is a root of bitternefs fpringing within us night and

There is this fixth confidemioa, toprcfs you to this j - Sloth fulnefs is that which blackens the beauty and excellency of a Chriftian. What is the reafon that Chriftians, who were once white as the [now, and pure as the eagle, are now become black as a raven? what is the reafon that Chrifhans are become 10 airy like, that we have loft the beauty that once the lain ts had? what is the reaion that we are fo degenerate, that we are neither father-like nor brother-like. This is clear, c Prov. xxiv. 30, 31. faith Solomon, I paft by the field of the fiothful man 3 tmdlOytt was grown over with weeds. Ye know, a Chnltian is called, in the Song, a Garden inclofed, in which there ought to grow nothing but pleafant plants: And

what is the reafon that he, who ought to be a garden

trim-

)

of Slothfulnefs. 233

trimmed, is now a field of thorns? it is even our (lothfulnefs. Slothful nets is that which makes us unplealant in the light of God.

The feventh conhderation, to provoke you to guard againft llothfulnels, is this 3 That llothfuinels hath thefe three notable prejudices and difad vantages waiting on it. ift, It is the mother of much lenlleis misbelief, and formal difputings of our intereft in Chrid. I may allude to that word, (if not more)

! Pfal. xiv. 4. compared with v. 5. they call not upon God 5 and immediately it is fubjoined, there were they in great fear: I lay, Slothfulnefs in duty is that which is the rile of many of our difputings.

I do not lay that diligence would loole many of our knots $ but I am fure, if the Chridians of this time were more diligent, there would be fewer difputings (I mean formally) of our intered in God. If lo I may fpeak by the way, there is a four-fold form that Chrid doth exceedingly hate 5 there is a form of religion wanting the power of it, there is a form of knowledge wanting the life of it, there is a form of duty wanting the lubftance of it, and a form of exercile wanting the real exercife. It is no wonder God give fome of us a dreadful exercife $ for, when we want an exercile, we counterfeit an exercile: But I think a Chrillian needs never want an exercife 5 tor, when thou wanted an exercile, this may be an exercile to thee, that thou wanted an exercile. The id disadvantage that comes by llothfulnefs is this 5 It is the mother of apodafy and declining: It may provok the judice of God to write thy lpot upon thy forehead, that all that pals by fhall cry out. There is the perfon that made not the God of Jacob hh refuge. One to a hundred if a llothful Chridian go off the world without a fpot 5 and if he go off the world without fome dilpenlation of the anger 01 God,

a 54 T he great Prejudice

or fome wonderful exercile, I would have that perfon fufpecling whither he is going. And what wonder is it, fince prayer is that which feeks ftrength from God to help him in his way? I would fay this by the way, O fluggards that are in this houfe, profeflors that are fitten up, and fitten down upon the length which ye have attained, what know ye but there may be a temptation within fome days march of you, that may make you alcandal unto the gofpel, and the gofpel a fcandal unto you? what knoweft thou, O fitten-up profeffor, but ere night thy fpot many be written on thy forehead in legible letters, that all that pafs by may read it? The 3 d difadvantage that waits upon it is this 5 A flothful Chriftian is a naked Chriftian. Ye know what I mean by a naked Chriftian 5 I mean thefe two: 1 . A flothful Chriftian is naked, becaule his jhcmie doth appear. a. I mean by a naked Chriftian this 5 A flothful Chriftian is an open bait to all temptations. The devil needs not ul'e a word to a flothful Chriftian but one 5 yea, if fo I may lpeak in fuch a grave purpofe, if the devil do but wag his finger upon a flothful Chriftian, he will run after him. The devil needs not fight much with a flothful Chriftian, he fights againfthimfelf. I fay therefore, guard againfl flothfulnefs$ and therefore is that word, Mat. xxvi. 41. Watch and pray, left ye enter into temptation.

The loft confideration, to move you to guard againft flothfulnefs, is this; Slothfulnefs brings a Chriftian to much fpiritual poverty. I mean not that poverty which is mentioned, Mat. v. 3. I mean that poverty which is accompanied with much decay 3 and hence is that w^ord, ‘Prov. x. 4. He that dealeth with a flack hand ft jail become poor. What is the realon that we are decayed and become poor? it is even this, we are no t fer vent in fpirit, diligent in bufinefu

jewing

of Slothfulnefs. 255

ferving the Lord. There are three forts of religion, none of which are right 3 and, if we were all fearcHed, we would be found one of thole l'orts. There is, ift, the (luggard’s religion, and that is a meft predominant religion 5 (if I may fo \lpeak, it is one of the rifeft forts in the world, it is that which I call the fluggard’s religion) his foul defres and hath nothing, , becaufe his hands refitfe to labour. If d^fires could have brought a foul to heaven, then "Balaam had been in heaven, for he had many excellent defires. The 2 d fort of religion which is not right (and it is alfo mod: rife in thofe days) is the hypocrite’s religion: There is as much difference between a hypocrite and a real Chridian, as is between a painted man and a real man. I confefs, a hypocrite has the out-fide of religion, but he wants the inward part of it. A 3 d fort of religion which is alfo mod: rife, and yet comes fhort of true religion, is the conceity, prefumptuous and proud religion. Many think to win to heaven by their own rightcoulhels 3 but they have a better conceit of

themfelves than God hath of them.

The fecond thing that I dial] fpeak to at this time is this 3 Are there none of you that, fince we began to fpeak of thofe dilkdvantages that wait upon fiothfulnefs, are provoked to cry out, O how fhall I get (lothfulnefs killed and amended? I fliall now propole thofe eight or nine remedies of this evil.

ifi y O fluggard, wouldltthou be diligent? thea

let the lively imprediori of thy need of that which

thou/eeked from God be ingraven upon thy heart.

What is the reafon that the Chriftians of this time

are not diligent? it is becaufe they know not their

need. Ye know that word which we. ule, Neceffity

wakes dumb men orators 3 and we may add, Neceflity

makes

sj 6 The great Prejudice

makes lame men to labour. If we law our neceflity, we would not take a refufal. If fo I may {peak, neceflity is one of the moil unmannerly things that can be j for it will not go away from God’s door till he anlwer it. 0 1 neceflity would make us diligent in the things that he calls us unto, TfaL xxxiv. 6 . 'This poor man cried, and the Lord heard him. It were an excellent fight, if every one of us got a fight of our neceflities j for I fuppole lome of us are as great ftrangers unto our own hearts, as if we were living at a thouland miles diftance trom

one another.

The 2 d thing that I would propole, as a remedy of this evil, is this $ O fluggard, ftudy to be much acquainted with God, and to have much of the knowledge of the raoft High. This is clear, Job xxii. 27. compared with v. 22. "Acquaint thy / elf now with God y and this is the fruit of it, And thou Jhalt hake. thy prayer unto him, or, as the word may be rendered. Then Jhalt thou make many flrcng prayers* John iv. 10. If thou knenoejl the gift of God y and who it is that [peaks unto thee, thou would ft have asked from him, &c. What is the reafon we correfpond io little with God? it is becaufe we know him not.

yBy y O Chriftian, wouldft thou be diligent? then walk within fight of approaching death and judgment. O Chriftian, wouldft thou fhake hands with cold earth every day, wouldft thou walk with- * in fight of this, that once jhou mult appear before him^ it would provoke thee to be diligent. This is clear by comparing thefe two places, 2 Cor. v. ult. and Bccl ix. 17. together 5 That which thou doe ft y do it with all thy might: And the argument is, that eternity approaches, in which thou canft do nothing. ^ I am fure of it, if in the morning we were thinking

of Slothfulnefs. 257

that we arc now a day nearer eternity than before, it were impoflible for us to be io flothful as we are.

The 4 th remedy that I would propoie is this; That a Chriftian fhould be walking under the impreflion of the fweet conftraining love of God 5 that the foul fhould be under the fweet impreflion of Chrift’s love. This is clear, 2 Cor. v. 1 4. where c Paul<> fetting down the principle of his obedience, hath that word, T'he love of Chrife confer aineth us. The jth remedy that I would propoie is this; That a Chriftian ftiould walk under the impreflions of the omniicience of God. This is clear, PfaL cxix. 1 68. I have kept thy precepts and thy teftimonies: And the thing that leads him to do it is that $ for all my ways are hejore thee. Would ye know (faye he) why I am iuch a diligent Chriftian? it was, I knew there was nothing I did but the Lord

knew it. #

The 6th remedy that I would prefenbe is this;

Study to'have thy heart inclined and engaged to the doing of duty. This was ‘David's practice, PfaL cxix. 1 1 2. I have inclined my heart to perform thy fiat ut es alway, even unto the end: Which is indeed a thing moft remarkable, never to be out of obedience of his commandments, and that not for a while, but always, even to the end. And, v. i6j. My foul keeps thy tefeimonies: And what leads him to it? I love them. So that to have thy heart engaged unto the duties of religion, would make thee a diligent

The 7 th remedy that I would propoie is this;!

would charge every one that is here, young and old,

profeffors and not profeffors, ye that know God, and

ye that are ignorant of him ; I obteft and dehre you

to-day, in his name, to take that bond of love upon

your heart, that ye may takediis refolution away with

-

$5% The great ‘Prejudice

you, I fhall never be iuch a llothful Chriftian any more. This was ‘David’s pra&ice, 1 Tfal. cxix. 125, J have fworn, and I will perform it, that I will keep thy words. I do not prels you to hold up your hands j but I prels you in the fight of God the Father the fir ft Perlon of the blefled Trinity, and in the fight of the Son the fecond Perfon of the blelled Trinity, and in the fight of the holy Ghoft the third Perfon of the blefled Trinity, and in the fight of all the angels and faints that, are about the throne, and of all the people that are here, that this be the oath that thou wilt fwear, and ftudy to perform, that thou wilt not be fo llothful any more.

The 8 th remedy that I would preferibe is this 5 If thou wouldft be above the idol of flothfulnefs, then ftudy to keep thylelf under high, ftately and majeftick apprehenfions of God. I am lure of this, the low conceptions we have of the Majefty of God are the caule why many of us bow our knee fo leP dom to him. That is a ftrange word of the Pfalmift, J gave my f elf to prayer 3 or, as the word is, I prayer* He would lay, I am fo much taken up in that work,

that they may call my name ‘Prayer,

I'fhall not at this time Ipeak much more unto you j only I would have you taking thefe two words home with you. Firft, Will ye think, and fecondly confider, what is the exercife of the faints that are above, of whom that word may be laid, They have died in the Lord, and reft from their labours, their reward is with them, and their works follow them. I fay, Think what is the exercife of all thole glorious thoufands that are round about the throne, who have now entred into the glorious and eternal pofleffion and enjoyment of God, to whom Wifdom’s ways, while they were here, were plealant? I am fure, the day is coming when the Chriftian

of Slothfulnefs. 25$

that is moft in the duties of religion {hall not repent r it: Never a perfon went down to his grave without this conviction. Wo is me that 1 fpent fo little of my time in the duties of religion. Are there not fome here, that have not fpoken their prayers to God to-day? there are lome that have come to that length, they either flight duties without conviction, or elfe without forrow if they^be convinced; for the negleft of duty, they do not mourn for it. Now, ; think ye heaven will be given without work? know ye not that word, ike kingdom of heaven fuff ereth violence? See. O can fuch a delufion as this overtake you? think ye to win to heaven without prayer l Dare I fay that word? (I defire to be miftaken) ' I doubt much if there was a generation fince Chrift was in the flefh, in which there were fewer heirs of lalvation than there {hall be in this. 1 think, we have ferved ourfelves heirs to all the evils that are incident to the people of God in any age before.

And there is this that I would fay 5 l cornels it is matter of aftonilhment.to us, that, tho God is taking fo much pains upon us, there mould be lo little ftirring and moving of our heart in duties ot religion. 6 Glafgow's ignorance of God 11 may fpeak it to your fhame': I doubt not but there are fome in Glafgori, who by their want of knowledge do not difference themfelves from pagans; that, tho they be thirty or forty or eighty years old, do not know that there is a God. 1 am afraid one of thelc three fad and lamentable fentences is part upon many in this place: Either, ift, that Sentence, i Cor. xiv;8. Him that is ignorant, let htm be ignorant (HU: If there be any perfon that hath not the knowledse of the moft High, let him be ignorant Jill, fhut his eyes, that he do not fee, norunderftandth

things that belong to his peace. Iso queftion l

260 The great ‘Prejudice., etc.

have ground to fay, There may be many upon whom this fentence is part. Or, zdly, I fear that dreadful lentence is paft upon many, Rev. xxii. n. (which is the feal of the prophecy, as the words going before (hew) He that is unjuft, let him beunjufl ft HI-, and he that is filthy, let him be filthy ftill: Of which that word is an explication, Ephraim is joined to his idols, let him alone. Or, 3 dly. That fentence, Ezek. xxiv. I would have purged thee, and thou wouldft not be purged; as I live, faith the Lord, thou Jhalt not be purged any 'more till thou die. As it were, God with his hand lifted up to heaven hath (worn this with an oath, O lluggard, thou wouldft not be purged, and thou (halt not be purged any more till thou die. But fome of us are under fuch hardnefs and ftupidity, that all thofe threatnings will not occafion one fad thought. I (hall fay no more but (O that I could fay it before him! I do -not defire this evil day 3 but I may fay this) I am lure there have been fuch pains taken upon you thefe feveral years paft, that, if the like pains had been taken upon the heathen, they would brought forth more anfwerable fruit. And I may fay this, O Glafgow, Glafgow, if the things that have been done in thee, load been done in Tyre and Sidon, or Sodom and Gomorrah, they had repented long ago in dtift and ajhes. Mow, what wilt thou do in the day of deflation, when deftru&ion fall come from afar? where will, ye flee for reft? and where will ye leave your glory? J it is he that can commend this word to you, and caufe you to ftand up from the dead, that he may give you life: And to him be the praife.

The End of the firjl Volume.